EVIDENCES
AND
RECONCILIATIONS
John A. Widtsoe
Arranged by G. Homer Durham
Salt Lake City, Utah
Text (c) 1960 by Bookcraft
Table of Contents
EVIDENCES AND RECONCILIATIONS
CONTENTS
Foreword
1. The Approach to Truth
2. The Godhead
3. Revelation
4. The Bible
5. Science and Religious Questions
6. Salvation
7. Priesthood
8. Freedom Versus Organization in the Church
9. Marriage and the Family
10. Joseph Smith
11. Delusions
12. Miscellaneous
I The Approach to Truth
1. What is Truth? 13
2. How May a Testimony of the Truth of the Gospel be Obtained? 15
3. How Can the Existence of God be Verified? 18
4. Does the Church Have a Monopoly on Truth? 23
5. Can the Experimental Method be Employed in Religion? 25
6. Can Faith be Built on Theories? 28
7. Is it Wrong to Doubt? 31
8. How Do You Account for Gospel Resemblances in Non-Christian
Religions? 34
9. How is a Testimony Kept? Lost? 39
10. Does Higher Education Tend to Diminish Faith in the Gospel? 41
11. What is a Liberal Religion? 45
12. Is the Gospel Changing 47
II The Godhead
1. Why are the Terms "God" and "Father" Applied to Several
Personages? 53
2. Why is Jesus the Christ Sometimes called the Eternal Father? 58
3. How Does God Have Constant Knowledge of the Whole Universe? 62
4. Are There Many Gods? 65
5. What are the Facts Concerning the So-Called Adam-God Theory? 68
6. What is the Meaning of the Atonement? 72
7. What is the Difference Between the Holy Spirit and the Holy Ghost?76
8. Why do we Partake of the Sacrament? Who Should Partake of the
Sacrament? 79
III Revelation
1. Why Cannot Things of God be Known Except by the Spirit of God? 85
2. Why did Joseph Smith, the Prophet, Need the Help of the Urim and
Thummim? 89
3. To What Extent May Prophecy be Interpreted? 92
4. What Shall be Done With Personal Spiritual Manifestations? 97
5. Does the Church Receive Revelations Today as in the Days of Joseph
Smith? 100
6. Was the "Manifesto" Based on Revelation? 103
7. What is an Angel? 107
8. Whence Came the Temple Endowments? 111
IV The Bible
1. Is the Bible Translated Correctly? 117
2. Are the Early Books of the Bible (the Pentateuch and Joshua)
Historically Correct? 121
3. Did the Flood Cover the Highest Mountains of Earth? 126
4. Did the Sun Stand Still upon Gibeon? 129
5. What is the Message of the Old Testament? 131
V Science and Religious Questions
1. What is the Attitude of the Church Toward Science? 13
2. How Trustworthy is Science? 143
3. How Old is the Earth? 146
4. How Did the Earth Come into Being? 150
5. What is the Origin of Life on Earth? 153
6. To What Extent Should the Doctrine of Evolution be Accepted? 159
7. What Does Evolution Teach Today? 166
8. Does Science Contribute to Religious Faith? 170
9. Does the Progress of Science Diminish the Challenge of Religion? 173
10. Is Religion Needed in an Age of Science? 176
11. Are We Progressing? 179
12. What is Eternal Progression? 182
13. Is there Progress in Heaven? 184
VI Salvation
1. What is the Meaning of Salvation? 189
2. Was the "Fall" Inevitable? 192
3. What is the Need of Ordinances? 196
4. How May Membership and Exaltation in the Celestial Kingdom be
Won? 198
5. Will all Men who Lived on Earth Before Christ be Resurrected Before
Those Who Came After Christ? 202
6. Is it possible to progress from one glory to another? 204
7. What is Evil? 205
8. Is There a Personal Devil? 208
9. Who are the Sons of Perdition? 212
10. What is the Mormon Meaning of Hell? 215
11. Why does the Lord Permit War? 217
12. Should a Soldier Love his Enemy? 220
13. What is the Meaning of Intelligence? 223
14. Should Church Doctrine be Accepted Blindly? 226
VII Priesthood
1. Who was Melchizedek? 231
2. What is the Distinction between the Priesthood and the Keys of the
Priesthood? 234
3. When Does a Prophet Speak as a Prophet? 236
4. Did the Nephites Have the Higher Priesthood Before the Coming of
Christ? 240
5. Who is Elias and What is His Mission? 243
6. Who are the Sons of Levi, and What is Their Future Offering in
Righteousness? 245
7. Who is the Man Like Unto Moses? 248
8. Which is Greater -- Priesthood or the Church? 249
9. What is the Oath and Covenant of the Priesthood? 252
10. In the Event of the Death of the President of the Church Why does
the Council of the Twelve Apostles Take over the Presidency of the
Church? 255
11. What is the Meaning of the Title "Prophet, Seer, and Revelator"? 256
12. Who is President of the "Twelve"? 260
13. How is a President of the Church Chosen? 263
VIII Freedom Versus Organization in the Church
1. Are the Latter-day Saints a Free People? 26
2. Is There Coercion in the Church? 273
3. What is Orthodoxy? 276
4. Why Does Not the Church Confine itself to Spiritual Matters? 279
5. Why is it Undesirable to Join Secret Societies? 282
6. Why and How Should Tithing be Paid? 283
7. What Tithes and Offerings Were Required of Ancient Israel? 288
8. Does the Payment of Tithing Cause Economic Distress? 292
IX Marriage and the Family
1. Why Marry in the Temple? 297
2. Why not Marry Outside of the Church? 302
3. What is the Place of Woman in the Church? 305
4. Should Birth Control be Practiced? 310
5. Why Should Family Prayers be Held? 315
6. Which Comes First -- Church or Home? 318
7. What is the Meaning of Patriarchal Blessings? 321
8. Why are Buildings Dedicated? 326
X Joseph Smith
1. Is the "History of Joseph Smith" Trustworthy? 331
2. When did Joseph Smith Have the First Vision? 334
3. Did Joseph Smith Introduce Plural Marriage? 340
4. Did Joseph Smith Plan the Westward Migration of the Church? 345
5. Which Prophet is the Greatest? 350
6. What is the "Inspired Translation" of the Bible? 353
7. Why did Joseph Smith Become a Mason? 357
8. What was the Vocabulary of Joseph Smith? 360
XI Delusions
1. Why is Reincarnation a False Doctrine? 365
2. Is There a Master Race? 370
3. Are Communism and its Related "Isms" Preparatory to the United
Order? 374
XII Miscellaneous
1. Wherein Lay the Greatness of Brigham Young? 381
2. What Did the Pioneers Contribute to the Welfare of Others? 386
3. Why Did the Church Practice Plural Marriage in the Earlier Days? 390
4. Where Was the Garden of Eden? 394
5. Who Are the Children of Abraham? 398
6. Are There Guardian Angels? 401
7. Where Are the Lost Tribes of Israel? 404
FOREWORD TO THE FIRST EDITION
Books come into being in many different ways -- some because writers
choose to write, and some, like this one, because readers make insistent
demands.
Throughout his professional life as scientist, educator, public servant,
and churchman a distinguished and almost unbelievably varied career going back
nearly half a century -- Dr. John A. Widtsoe has been receiving questions from
confused and alert and honest and eager students -- students of life, students
of the gospel, and students engaged in formal academic pursuits. These
questions have come by letter, in Church gatherings, from the mission field,
in the classroom, and on informal occasions.
Some years ago Dr. Widtsoe began to make permanent record of such
questions as they came to him and, beginning nearly five years ago, to answer
in print in the pages of the Improvement Era those most persistently and most
frequently asked. "Evidences and Reconciliations" was the general title
adopted, with a subtitle "Aids to Faith in a Modern Day"; and that the series
filled an urgent need is attested by the fact that requests for permanent
compilation began to increase as the writings progressed through the months
thus repeating the experience of other writers who, by reason of demand, have
been obliged to publish their serial efforts in book form.
Dr. Widtsoe's pen has long been active in the cause of truth all truth.
His scientific papers are numerous. His articles and books crusading for
better irrigation and dry-farming practice have been translated into many
languages. His Church books, courses of study, and compilations go back to his
early young manhood. Books and manuals written by him and published number
more than a score and a half, in addition to magazine and newspaper articles,
pamphlets, tracts, and encyclopedic and other writings.
As a research scholar schooled in the finest institutions of two
continents, as a former president first of a state agricultural college and
then of a state university, as a consulting chemist, as director of an
agricultural experiment station, as a member of government commissions and of
scientific societies, as a churchman of many assignments, and as a world
traveler, he has the stimulating manner of a true teacher, the open mind of a
true scholar, the engaging charm of a true gentleman, and the true humility of
a man of God. His pen, sparing in its use of words and direct in its approach,
is nevertheless colorful in expression -- and it quickly focuses attention on
fact, avoiding unsupportable generalization.
With this brief glimpse of a man and his work, neither of which needs
introduction, it is gratifying to bring this volume to the readers who have
asked for it and to the many students, both of science and religion, who will
find in it many "aids to faith in a modern day."
Richard L. Evans
Salt Lake City, Utah
1. WHAT IS TRUTH?
Truth is the desired objective of all rational human action. Science and
religion alike are built on truth. Jesus, the Christ, frankly declared to
Pilate that "To this end was I born, and for this cause came I into the world,
that I should bear witness unto the truth." (John 18:37)
The meaning of a word so commonly used should be generally and correctly
understood. Yet, subjected to philosophical speculation, truth has often been
given diverse meanings, or left befogged in clouds of abstraction.
In a revelation to the Prophet Joseph Smith occurs a very simple yet
comprehensive definition, "Truth is knowledge of things as they are, and as
they were, and as they are to come." (D. & C. 93:24) -- that is, truth is
synonymous with accurate knowledge or a product of it.
This cuts away all underbrush. Without knowledge, truth may not be found.
Truth is revealed by knowledge; and knowledge is gained by man through his
various senses assisted by such aids as he may secure. That is, the facts of
observation, in the visible or invisible world, lead to truth; and truth must
conform to human experience. To the seeker after knowledge, truth is
constantly being revealed.
The dictionary agrees well in one of its several definitions with the
Prophet: "Truth is conformity with fact or reality; exact accordance with that
which is, or has been, or will be." This also expresses the thought that truth
issues from knowledge.
This throws the burden of discovering truth upon the individual. As he
obtains knowledge in any field, he will gain truth. But the knowledge must be
correct, factual, or it does not lead to truth.
There has been endless speaking and writing about ultimate or final
truth. It may as well be admitted at once, and without reservation, that
mortal man, gathering knowledge through imperfect senses -- his only avenues
to truth -- must remain content, in many fields of endeavor, with partial
truth. The eye of man, sweeping the heavens, gathers some knowledge of the
universe; with the aid of telescope and spectroscope more is won; but full
knowledge of the starry heavens is yet far beyond man's reach. Nevertheless,
the knowledge gained by the bare eye, or by the aid of instruments reveals
truth -- partial but noble truth, fit to stand by the side of all other truth.
With the progress of time, knowledge-seeking, truth-loving man will ever
approach the fulness of truth.
The attempt has also been made to limit man's search for truth to the
material universe. This implies that there is no other universe, or that man
is incapable of exploring spiritual domains. Both alternatives are
unacceptable to sound thinking. Man and the eternal universe cannot be
confined within the limits of materialism. Therefore, in the search for truth
man may touch the source of life, as also the immobile stone; the eternal
past, as the endless future; the Lord of the heavens, as the humblest of His
creatures; the spiritual, as the material worlds.
In the search for truth it becomes, of course evident that there are
divisions of knowledge. One deals with facts alone; another with the use of
the facts for man's good or evil; yet another, to those who believe in God,
with the conformity of statements or actions to divine laws.
In a world of living things, knowledge that helps man is of greatest
importance, and highest value. Indeed, knowledge of the universe is of value
only as it serves man in his upward, progressive journey. Within that
statement lie the truths of religion; and therein the importance of religion
becomes evident. Simply to gather truth without regard to man's welfare spells
an empty life. Or, to gather truth for the purpose of injuring man, makes a
devil of such a seeker after knowledge. Only those who seek to find the use of
truth for every man's advancement, are the acceptable seekers after truth.
In its noblest sense, truth is knowledge gathered and used for human
welfare.
Truth is the most precious possession of man. Light is its fellow
traveler. He who walks in the light, may travel intelligently and safely. (D.
& C. 93:29, 36) There, also, is a test of truth. (D. & C. 50:23, 24)
2. HOW MAY A TESTIMONY OF THE TRUTH
OF THE GOSPEL BE OBTAINED?
Members of the Church frequently "bear testimonies," one to the other.
They declare that they know the restored gospel to be true, and voice the joy
found in the possession of the gospel.
Such testimonies are statements of certainty of belief. They imply that
the united experiences and powers of the man or woman confirm the truth of the
gospel. Doubt is dismissed. Faith becomes the ruling power.
The beginning of a testimony is faith in God as the Father of the spirits
of men; than in a divine plan of salvation for all men, with Jesus, the Christ
at the head; and finally in the restoration of the gospel or the plan and
Priesthood authority through the instrumentality of the Prophet Joseph Smith.
The learned and the unlearned, the youth and the veteran, the high and
the humble, may bear such a testimony alike. Each one learns the truth through
his own powers. To each one may come the conviction that truth is the
substance of the gospel and its claims. The man, rich in learning and
experience, may be able to marshall more evidences for his belief than the
adolescent lad; but, since both have tested the gospel with the means at their
command, and found it not wanting, they may both claim respect for their
separate testimonies.
A conviction of the truth of the gospel, a testimony, must be sought if
it is to be found. It does not come as the dew from heaven. It is the result
of man's eagerness to know truth. Often it requires battle with traditions,
former opinions and appetites, and a long testing of the gospel by every
available fact and standard. "Faith is a gift of God," but faith must be used
to be of service to man. The Lord lets it rain upon the just and the unjust,
but he whose field is well plowed is most benefited by the moisture from the
sky.
Specifically, what must a person do in his quest for a testimony?
First, there must be a desire for truth. That is the beginning of all
human progress, in school, in active life, in every human occupation. The
desire to know the truth of the gospel must be insistent constant,
overwhelming, burning. It must be a driving force. A "devil-may-care" attitude
will not do. Otherwise, the seeker will not pay the required price for the
testimony.
A testimony comes only to those who desire it. Saul, as an enemy of
Christ, was sincere in his persecutions. As his desire for truth developed,
the Lord could bring to him the conviction of his error. Running through the
Pauline epistles is the glorification of truth as the foundation of all
wisdom.
Desire must precede all else in the winning of a testimony.
Second, the seeker for a testimony must recognize his own limitations. He
is on a royal road, traveling towards the palace of truth, in which all human
good may be found. There are truths beyond the material universe. Indeed, a
testimony may be said to begin with the acceptance of God, who transcends as
well as encompasses material things. The seeker for a testimony feels the need
of help beyond his own powers, as the astronomer uses the telescope to enlarge
his natural vision. The seeker for a testimony prays to the Lord for help.
Such a prayer must be as insistent and constant as the desire. They must move
together as the palm and back of the hand. Then help will come. Many a man has
strayed from the road because his desire has not been coupled with prayer.
Prayer must accompany desire in the quest for a testimony.
Third, an effort must be put forth to learn the gospel, to understand it,
to comprehend the relationship of its principles. The gospel must be studied,
otherwise no test of its truth may sanely be applied to it. That study must be
wide, for the gospel is so organized that in it is a place for every truth, of
every name and nature. That study must be constantly continued, for the
content of the gospel is illimitable.
It is a paradox that men will gladly devote time every day for many years
to learn a science or an art; yet will expect to win a knowledge of the
gospel, which comprehends all sciences and arts, through perfunctory glances
at books or occasional listening to sermons. The gospel should be studied more
intensively than any school or college subject. They who pass opinion on the
gospel without having given it intimate and careful study are not lovers of
truth, and their opinions are worthless.
To secure a testimony, then, study must accompany desire and prayer.
Fourth, the gospel must be woven into the pattern of life. It must be
tested in practice. The gospel must be used in life. That is the ultimate test
in the winning of a testimony.
Certainly, the experience of others who have consistently obeyed gospel
requirements is of value to the seeker after a testimony. Children are wise in
accepting the experiences of their parents. Beginners do well to trust those
who are seasoned in gospel living. But, there comes a time when every person
must find out for himself, in his own daily life, the value of the gospel. A
sufficient testimony comes only to him who "stands upon his own feet."
A testimony of the truth of the gospel comes, then, from: (1) Desire, (2)
Prayer, (3) Study, and (4) Practice.
This is really the formula given by Moroni, the Nephite prophet:
And when ye shall receive these things, I would exhort you that
ye would ask God, the Eternal Father, in the name of Christ, if
these things are not true; and if ye shall ask with a sincere heart,
with real intent, having faith in Christ, he will manifest the truth
of it unto you, by the power of the Holy Ghost.
And by the power of the Holy Ghost ye may know the truth of all
things. (Book of Mormon, Moroni 10:4, 5)
Thousands have tried this approach to truth; and have found the
testimonies they sought. So far, no one who, with flaming desire, sincere
prayer, earnest study, and fearless practice, has sought the truth of
"Mormonism" has failed to find it. Some, for lack of courage, though truth
stared them in the face, have kept it to themselves. But, the approach never
fails, so declares fearlessly the Church of Jesus Christ of Latter-day Saints.
3. HOW CAN THE EXISTENCE OF GOD
BE VERIFIED?
There is really no more important question before man. And, in the words
of the Apostle Peter, we should "be ready always to give an answer to every
man that asketh you a reason of the hope that is in you." (1 Peter 3:15)
However, it is useless to attempt to satisfy anyone who asks this
question unless he really desires to know God. Desire to know always precedes
knowledge.
Religious truth begins with a knowledge of God. Once the existence and
nature of our Father in heaven have been established, religious doubts soon
vanish, and life's proper course of action becomes clear. Too often
theological misunderstandings come because the testimony of God's reality has
not been obtained.
In winning a certainty of God's existence, every power and faculty
possessed by man may be employed. Observation, experimentation, feeling,
prayer, and every process of thought are legitimate avenues to a knowledge of
God. The attempt to confine the pursuit of religious truth within a
compartment away from many-sided life simply leads to confusion and
mystification. In every other activity man is obliged to use his natural gifts
-- senses of body and spirit, and power of mind to arrange acquired knowledge
in an orderly manner -- so why not in the search for God? All methods by which
truth is discovered may be used in finding the answer to this foremost
question.
Man knows things chiefly by their effects or by reports from others.
Likewise in the search for religious truth we often know things,
conditions, persons and personages from their effects, or the testimony of
others. God, who does not reveal Himself in person to all, may be known
through His works, or through His revelations to others. Jesus, the Christ,
declared a search for truth through its effects to be legitimate.
If I do not the works of my Father, believe me not.
But if I do, though ye believe not me, believe the works: that
ye may know and believe ... (John 10:37, 38)
By this test we, two thousand years later, may know that Jesus of
Nazareth was indeed the Son of God. By this test we may know that there is a
God.
So important is the question concerning the existence of God that
thousands of men, from the earliest times, have sought for the answer. Out of
this long search have come convincing evidences for the reality of God. These
evidences have increased as men have more diligently sought God and respected
truth. The existence of God, tested by all human powers, is the most firmly
established fact in man's possession.
The searcher for God may turn for evidence to the external universe, to
his own inner self, and to human history for his answer.
Three hundred years of advancing science have revealed many of the
secrets of nature. In one respect the result of the study of nature has always
been the same. Every process of nature is orderly. Chance, disorder, chaos are
ruled out of the physical universe. If every condition involved in a system is
precisely the same, the result, anywhere, everywhere, today or at any other
time, will be the same. The sun does not rise in the east today and in the
west tomorrow. That means that the phenomena of nature are products of law.
The infinitely large or the infinitely small move in obedience to law. In
man's earnest search for truth, no exception to this process has been found.
Apparent deviations, such as the famous uncertainty principle operating in the
subatomic world are but expressions of man's incomplete knowledge, which
always disappear with increasing knowledge. The universe exists under a reign
of eternal law, surpassing the imperfect laws of human government.
Such orderliness, such domination by law, imply intelligent planning and
purpose. Nothing happens of itself. Nowhere, in the age-old experience of man,
has continued order been found except as the product of intelligent direction.
Man's simplest machine, from the Indian scalping knife to the high-powered
automobile, is a product of intelligent action. So convincing has the
accumulated knowledge of man become that sober men of science, of foremost
rank, declare that to them the universe appears as a Great Thought. The
conclusion is evident. There can be no planning or purpose without a mind;
there can be no thought without a thinker. The universe, itself, declares that
there is intelligent purpose in nature, and that there must be, therefore, a
supreme intelligence directing the universe. This is God.
Thus, every discovery in science becomes an additional evidence for God.
The day of materialism is laid low. Only those who are content to gather facts
without thinking about their meaning in the scheme of things are atheists in
this day of enlightenment. "Faith in science is faith in God."
The evidence for God which comes from the invisible world, the world as
yet only feebly explored by science, is equally convincing. Man's knowledge of
the universe is not confined to the narrowly limited senses of seeing,
hearing, tasting, smelling, and tactile feeling. He has other senses which
enable him to gather truth from the larger part of the universe beyond the
reach of eye or ear. The existence of such scenes and fields is no longer
questioned by sound thinkers. It is recognized that in the invisible as in the
visible world cause and effect travel together, and may be sensed by the human
organism; and that when a person uses these powers, places himself "in tune "
he receives knowledge pertaining to the part of the universe closed to the
grosser senses.
Such, for example, is the evidence of conscience. If one seeks to do
right, he is warned whenever he is tempted to stray from the proper path.
Similar is the evidence of prayer. The vast majority of mankind agree that
prayer helps people meet or solve the problems of life. Or, note the results
of obedience to the law of the Lord. They who obey law find a joy not
otherwise to be secured. From such conformity, prayer, and heed to conscience
has come to millions of people the revelation, the certain conviction, that
God lives and guides His children on earth. The message is as real as the
words issuing from the radio tuned to the broadcaster. Certain it is that man
has within himself the power to find and to know God.
The reality and validity of such knowledge or convictions, often called
spiritual, is now very generally admitted. It certainly should be. That there
are mountains on the moon is accepted as a fact because thousands of normal
people testify that they have seen them through the telescope. That prayers
are heard; that guidance is received from the unseen world; or that God lives,
have been testified to, throughout the generations of time, by more thousands
of honest normal persons than have ever testified to a scientific fact. And it
is notable that there is full agreement among the believers in God as to the
nature of their experiences. The very tests applied to the science of the
external world, may properly be used in testing spiritual experiences. And the
results should be received with equal respect. Scoffing is the refuge of the
uninformed.
An evidence of the highest value remains. Millions of men and women have
come to be believers in God, and have sought to place themselves in harmony
with him, by yielding obedience to His will. As a result they have undergone a
thorough-going change. As they have accepted God fully, and in sincerity, this
change has become more marked. They have become more law-abiding. They have
increased in power. They have been more useful to society. They have learned
to accept the vicissitudes of life with more equanimity, and to look with more
tolerance upon their fellow men. Love has flowed from them. They are the ones
who have moved the world forward. The study of the world's history justifies
these statements. Believers in God reflect His qualities; even as the warm
earth represents the warmth of the sun. Under the law of cause and effect this
is a powerful evidence for the existence of God, the source of strength and
love and progress.
As a supplementary evidence is the further historical fact that a number
of men have declared that they have seen God, and even spoken with Him, or
that they have received messages from Him for themselves and others. The
historicity of their claims is in most cases well established. That which was
done, for example, by Paul the Apostle and Joseph Smith the Prophet after
their heavenly experiences helps confirm the truth of their claims.
The existence of God may then be verified from external nature, from the
"inner nature" of man, from the effects of conformity to God's law, and from
the statements of men who have seen God. The first three types of evidence
rest upon the testimonies of hundreds of thousands of men and women,
increasing tremendously the probability of truth.
It must be added that no knowledge of God can be won unless it is
earnestly, honestly, and prayerfully sought. Those who thus seek will receive
the testimony, by the Holy Ghost, that God lives.
The knowledge so received is as genuine as if God had revealed Himself in
person. So, innumerable lovers of truth, who have sought Him in spirit and
deed, have testified. No knowledge to them has become more certain than that
God lives and directs the affairs of men. To them, "closer is he than
breathing, and nearer than hands and feet." (Tennyson, "The Higher Pantheism")
And they are the happy ones on earth.
4. DOES THE CHURCH HAVE A MONOPOLY
ON TRUTH?
Such a question reflects a complete misapprehension of the claims of the
restored Church of Christ.
A monopoly of truth would mean the possession of all available truth, and
the exclusion of those not in the Church from participation in the benefits of
truth.
Nothing could be farther from the teachings of the Church. It has been
taught from the days of the Prophet Joseph Smith that the light of truth
enlightens every man born into the earth. All who seek truth may find it,
whether in or out of the Church. Those who seek earnestly in libraries,
laboratories, or open nature will be rewarded from the inexhaustible fountain
of truth. The Author of truth is generous. The Church urges that in every
clime, by all men, at all times, the search for truth be continued; for as
truth multiplies among men, human joys may increase.
However, there are many kinds of truth. Some truths concern themselves
with the physical conditions of earth and the heavens, under which material
things move and operate. That is valuable knowledge, which has brought
humanity many of its blessings. The discovery of such truth has called into
being our present civilization which speaks with the stars and gives light and
comfort to the humblest home.
There are higher kinds of truth -- such as pertain to human conduct, that
is, to man's manner of using the knowledge that he possesses; truths
concerning the God of heaven and man's relationship to his divine Father;
truths that explain the mystery of the past, reveal the meaning of the present
and foretell the future destiny of humanity; truths that enable man, if he but
uses them, to approach, forever, the likeness of God.
This latter kind of truth forms the framework of the plan of salvation as
set forth in the gospel of the Lord Jesus Christ. The gospel is a product of
the mind and will of the Lord. It teaches that a divine purpose runs through
the universe, encompassing every fact, law, and principle, and enlivening
livening all the works of nature. Thus the gospel in its fulness becomes the
home of truth, into which all truth, of every kind, may be fitted. As the home
of truth, the gospel includes all truth, and places every truth in its proper
place and position with respect to the present and future welfare of man.
The truths of the gospel, as all other truths, are available to all
mankind. Indeed perhaps all men possess a part of this basic knowledge for
their comfort. Certainly in every church professing God there is some of this
higher truth. That is the doctrine of the Latter-day Saints.
The gospel is operated on earth under the authority of the Lord. He
placed man on earth and gave him the gospel. He has watched over the children
of men throughout the ages of time and has reestablished His Church from time
to time as the apostasy of man made it necessary. To the care of the Church
the gospel has been committed, together with the Lord's authority, called the
Priesthood. Only the Church possessing this authority is the complete Church
of Christ, and there can be but one. All others lack the necessary authority
and are therefore incomplete.
The Church of Jesus Christ of Latter-day Saints possesses the full truth
relative to the gospel of the Lord Jesus Christ, the one divine plan of
salvation, and also the authority to officiate in God's name in the upbuilding
of the Church of Christ. There is but one gospel; there can be but one
Priesthood; there is but one Church which encompasses the whole truth of the
gospel, and into which all truth may find its place. In that sense the Church
claims to possess the full fundamental truth, call it monopoly if you choose,
necessary for full salvation in the celestial kingdom of God. This the Church
does humbly and gratefully, keenly sensible of its high commission and vast
responsibility, to lead all mankind into a fulness of the knowledge leading to
eternal progression in the presence of the Lord.
5. CAN THE EXPERIMENTAL METHOD BE
EMPLOYED IN RELIGION?
Civilization and enlightenment have come when men, using the experimental
method, have begun to test the correctness of their beliefs. The highway to
truth is paved with such rigid tests.
On the contrary, the black cloud of superstition and confusion, twin
enemies of progress, has obscured human vision when untested opinions or
unverified claims or personal guesses have ruled human actions, or when
assumed authority has claimed precedence over patient inquiry. The blind
acceptance of unsupported statements, or placing theories upon a pedestal for
human worship, has always been a source of sorrow.
Whenever men have set up devices or experiments to test the validity of
their opinions, whenever men have demanded proofs of the verity of offered
teachings, the world has moved forward. To test current beliefs, Galileo
dropped stones of unequal weights from a height; Lavoisier weighed mercury
before and after heating; Pasteur filtered air through tufts of cotton; Lister
washed wounds with a solution of carbolic acid -- and each destroyed a false
belief and revealed a new truth: stones of all sizes fall through the air with
equal velocity; mercury becomes heavier when heated in air; microscopic living
things, in the air, are often capable of injury to man; in wounds are germs
which if not destroyed may delay healing. Out of each of these experiments a
vast volume of truth has grown. Our civilization rests upon innumerable such
experiments.
The same principle appears in the field of living things, from animals to
men. The complex relationships of social living must be tested for their
value, if the path of safety is to be found. Though experimentation in this
field is somewhat more difficult because of the human will (the power to
accept or reject) yet, for example, the desirability of organization,
cooperation, and democracy, and the ill effects of autocracy, tyranny, and
dictatorships, have been demonstrated by actual trial.
Spiritual principles that affect human life, are likewise subject to
experiment. Prayer, attendance at Church meetings, the Word of Wisdom, tithing
are but remote beliefs until put into practice and thus tested for their
value. Intelligent man cannot pass worth-while opinion on these and other
principles until he has tried them himself or observed their effects on
others.
Authority, itself, must bow before the experimental method. The reality
of authority is best established by the efficacy of that which it declares and
commands. Authority which is not willing to submit to such a test may well be
questioned. There are today innumerable fantastic cults, leading thousands
astray, which have no foundation beyond the unsupported claims of their
originators.
This does not mean that the experimental method is the only approach to
truth but that it is one of the most important. Nor does it mean that every
man must get drunk to learn the evils of alcohol. Human experience is filled
with the sad examples of those who have toyed with evil and have been
destroyed by it. We can learn from the experience of others, as from our own
as to that which is good or evil.
We can also learn from those wiser than we are. But in accepting guidance
from them we must be certain of their wisdom.
The gospel of the Lord Jesus Christ advises men to test its truths in
human life. It approves distinctly of the experimental method. The Savior laid
down the principle in a luminous statement: My doctrine is not mine, but his
that sent me. If any man will do his will, he shall know of the doctrine,
whether it be of God or whether I speak of myself." (John 7:16, 17) On another
occasion He repeated the thought: "If I do not the works of my Father, believe
me not. But if I do, though ye believe not me, believe the works." (John
10:37, 38) The words of the Apostle Paul, "Prove all things; hold fast that
which is good." (1 Thessalonians 5:21), are of the same import. There is
constant advice in the scriptures to let the effects of gospel living be
evidence of its truth, as for example: Let your light so shine before men,
that they may see your good works, and glorify your Father which is in heaven"
(Matthew 5:16); or "Having your conversation honest among the Gentiles: that,
whereas they speak against you as evil-doers, they may by your good works,
which they shall behold, glorify God in the day of visitation." (1 Peter 2:12)
Joseph Smith, the Prophet, recognized this method of testing truth. He
read the words of James, "If any of you lack wisdom, let him ask of God, that
giveth to all men liberally, and upbraideth not; and it shall be given him"
(James 1:5); and, believing in God, he went into the grove to test the reality
of the promise there made. Thus came the great First Vision.
Running through the scriptures Is the doctrine that truth as well as
untruth may be recognized by its effects, and the counsel is given to test the
claims of the gospel by rendering obedience to its principles of action.
Obedience itself becomes but a call to do certain things so that certain
rewards may be received. Obedience may therefore be counted as a phase of the
experimental method.
All should test their religious beliefs. But all such testing must be
done in the right spirit and by the right method. Every testing must be a
sincere and honest search for truth. The truth or the goodness, not the
untruth or the evil, of a system must be sought; then untruth or evil, if it
exists, is automatically discovered. There must be no bending of means or
methods to bolster up prejudice. An honest seeker after truth must accept
truth unhesitatingly when found, and yield full surrender to it. The
truth-seeker must be single-minded -- for truth. Errors must be thrown out,
however appealing they may be to man-made appetites.
The experimental method is applicable and should be used in the field of
religion as in every other field of human activity. Only then can a full
conviction of its truth be won. "Practicing our religion" is the most direct
method of gaining a "testimony of its truth," and that should be the constant
concern of every Latter-day Saint.
6. CAN FAITH BE BUILT ON THEORIES?
There is danger in confusing facts and theories. Let it not be held,
however, that theories are in themselves objectionable. They play an important
part in human progress. They are man s best inferential explanations of
existing facts. The history of theories is largely the history of the world of
thought. They have been steppingstones to the discovery of truth. Only when
theories have been held aloft as unchanging facts or guides to life, have they
become dangerous in the search for truth.
New facts of observation as discovered either confirm or disprove a
theory. When increasing knowledge confirms a theory, that theory approaches
the status of an unchanging fact of nature; if such knowledge weakens the
theory, the inference must be modified or abandoned. Most theories are forever
changing as new truth appears. That is the main reason why one cannot build
firmly and finally on a theory, and feel assured that he is on the safe road
to truth.
Claudius Ptolemy, an Egyptian astronomer, living about one hundred fifty
years after Christ, inferred from the daily movement of the sun from east to
west, that the earth was the center of the solar system. This theory ruled for
many centuries until an accumulation of observations threw doubt on its
correctness. At last, Copernicus, born 1473 A. D., from existing facts
concluded that day and night result from the earth's rotation upon its axis.
The theory of Ptolemy fell with a crash. The telescope was invented; more
observations were recorded. All heavenly bodies were found to be in motion and
rotation. Mighty men appeared: Bruno, Galileo, Kepler, and many others. Our
new theories of the solar system are supported by all available knowledge. Yet
we are ready to change or modify them as new knowledge appears.
The best thinkers among the Creeks believed that fire was an element, the
ultimate principle of the universe. In the seventh century after Christ, a
careful investigator, Stahl, set up the theory that an inflammable principle,
largely immaterial, devoid of weight, escapes from a burning substance. This
he called phlogiston. Every combustible body contains, therefore, more or less
phlogiston. This theory was accepted by the scientific world only to be
overthrown within a hundred years. Lavoisier, called the father of chemistry,
showed by a simple experiment that fire is but the energy released where
combustible substances combine with the element oxygen.
Modern theories of the structure and origin of the earth, of the
structure of matter, of heat, light, disease, population, the mind and man,
are but heirs of earlier, mistaken inferences. The history of theories forms
one of the most engaging chapters of human progress. No fault is found with
those who propose theories, provided they base their theories on existing
facts, and treat them as theories and not as facts.
The history of the theory of evolution is an excellent answer to the
question at the head of this writing. The theory of evolution, a storm center
of thought for many years, has been modified until it is vastly different from
its original form. Leaving aside the doctrine that all life has a common
beginning (see also pages 150-158), the basic idea in Darwinism was that the
many life forms on the earth could be,, traced back to "natural selection,"
the "survival of the fittest in the struggle for existence. Students of life
in every department seized avidly upon this explanation of conditions among
men and lower animals. Thousands of books and pamphlets in the fields of
natural, economic, and social sciences have been based on the theory of
natural selection.
During the last generation, however, facts have appeared to cast serious
doubt upon the validity of the doctrine of natural selection. Recently, two
books, almost epoch-making, written by men of the highest scientific standing,
declare natural selection to be insufficient to explain the variety in
nature. Moreover, these two notable investigators have proposed new
explanations inferences from their own work and that of others, to replace the
doctrine of natural selection.
Dr. Richard Goldschmidt American scientist declares, among other things,
that "species and the higher categories," originate in single steps,
independent of natural selection as completely new genetic systems." That is,
they appear by sudden variation, which is mutation. He adds that he believes
Dr. J. C. Willis, European scientist, frankly entitles his book The
Course of Evolution, "by differentiation or divergent mutation rather than by
selection." He concludes that "The process of evolution appears not to be a
matter of natural selection or chance variations of adaptational value.
Rather, it is working upon some definite law that we do not yet comprehend.
The law probably began its operations with the commencement of life, and it is
carrying this on according to some definite plan.... Evolution is no longer a
matter of chance, but of law. It has no need of any support from natural
selection.... The theory of natural selection is no longer getting us
anywhere, except in politics (the dead hand)." He goes on to argue for the
explanation of "the increasing divergences of characters as one goes up the
scale from species to family," by mutation, a law in opposition to natural
selection.
In essence these two eminent experimenters and thinkers are in agreement.
Future basic changes in the doctrine of evolution may well be expected.
Had the proponents as well as the opponents of evolution, as a whole or
in part, kept in mind that they were discussing a theory, subject to frequent
and fundamental change, the civilized world would have been spared much
unseemly behavior.
Again the warning: Distinguish clearly between facts and the inferences
from facts.
Certainly, it is a mistake to accept theories in building faith in
anything, from religion to our everyday life pursuits.
7. IS IT WRONG TO DOUBT?
Doubt usually means uncertainty. You doubt the presence of gold in the
ore, though there are yellow flakes in it; or that the man is a thief, though
stolen goods are found in his possession; or that a principle of the gospel is
correctly interpreted by the speaker. What you really mean is that the
evidence in your possession is insufficient to convince you that there is gold
in the ore, or that the man is a thief, or that the gospel principle has been
explained correctly. Doubt arises from lack of evidence.
Intelligent people cannot long endure such doubt. It must be resolved.
Proof must be secured of the presence of gold in the ore or of the dishonesty
of the man, or of the correctness of the doctrinal exposition. Consequently,
we set about to remove doubt by gathering information and making tests
concerning the subject in question. Doubt, then, becomes converted into
inquiry or investigation.
After proper inquiries, using all the powers at our command, the truth
concerning the subject becomes known, or it remains unknown to be unravelled
perhaps at some future time. The weight of evidence is on one side or the
other. Doubt is removed. Doubt, therefore, can be and should be only a
temporary condition. Certainly, a question cannot forever be suspended between
heaven and earth; it is either answered or unanswered. As the results of an
inquiry appear, doubt must flee.
In other words, doubt, which ever is or should be a passing condition,
must never itself be an end. Doubt as an objective of life is an intellectual
and a spiritual offense. A lasting doubt implies an unwillingness on the part
of the individual to seek the solution of his problem, or a fear to face the
truth. Doubt should vanish as it appears, or as soon as proper inquiry can
place it either with the known or the unknown facts of life; with the solvable
or the unsolvable; with the knowable or the unknowable.
The strong man is not afraid to say, "I do not know"; the weak man
simpers and answers, "I doubt." Doubt, unless transmuted into inquiry, has no
value or worth in the world. Of itself it has never lifted a brick, driven a
nail, or turned a furrow. To take pride in being a doubter, without earnestly
seeking to remove the doubt, is to reveal shallowness of thought and purpose.
Perhaps you are questioning the correctness of a gospel principle. Call
it doubt if you prefer. Proceed to take it out of the region of doubt by
examination and practice. Soon it will be understood, or left with the many
things not yet within the reach of man. But remember: failure to understand
one principle does not vitiate other principles. When proved false, one
doctrine may cast distrust upon other doctrines, but the others must be tested
for their own correctness.
Doubt of the right kind -- that is, honest questioning -- leads to faith.
Such doubt impels men to inquiry which always opens the door to truth. The
scientist in his laboratory, the explorer in distant parts, the prayerful man
upon his knees -- these and all inquirers like them find truth. They learn
that some things are known, others are not. They cease to doubt. They settle
down with the knowledge they possess to make the forces of nature do their
bidding, knowing well that they will be victorious; and that more knowledge
will come to them, if sought, to yield new power.
On the other hand the stagnant doubter, one content with himself,
unwilling `to make the effort, to pay the price of discovery, inevitably
reaches unbelief and miry darkness. His doubts grow like poisonous mushrooms
in the dim shadows of his mental and spiritual chambers. At last, blind like
the mole in his burrow, he usually substitutes ridicule for reason, and
indolence for labor. The simplest truth is worth the sum of all such doubts.
He joins the unhappy army of doubters who, weakened by their doubts, have at
all periods of human history allowed others, men of faith, to move the world
into increasing light.
Faith is practically the opposite of doubt. Faith rests securely upon
"evidences" and "assurances." Note the definition by the Apostle Paul: "Faith
is the assurance of things hoped for, the evidence of things not seen." Faith
knows, and goes forth courageously to use knowledge in the affairs of men. It
declares itself the master of things; it lays mountains low; it lifts valleys;
it promotes the welfare of man.
Joseph Smith is an excellent example of proper doubt. The ministers of
his day were contending for the membership of the boy. He went to God for
help; received it; and doubt disappeared. From that day on, doubt did not
reappear. His doubt was lost in the desired knowledge he gained from proper
inquiry. So may every man do.
The unknown universe, material, mental, spiritual, is greater than the
known. If we seek, we shall forever add knowledge to knowledge. That which
seems dark today, will be crystal clear tomorrow. Eternal progress means the
unending elucidation of things not known or understood today.
No! Doubt is not wrong unless it becomes an end of life. It rises to high
dignity when it becomes an active search for, and practice of, truth.
Doubt which immediately leads to honest inquiry, and thereby removes
itself, is wholesome. But that doubt which feeds and grows upon itself, and,
with stubborn indolence, breeds more doubt, is evil.
8. HOW DO YOU ACCOUNT FOR GOSPEL
RESEMBLANCES IN NON-CHRISTIAN
RELIGIONS?
The great world religions have much in common. Hinduism, Taoism,
Zoroastrianism, Buddhism, Confucianism, and Mohammedanism hold to some tenets
fundamental in Christianity. They all believe in an overruling power, God; in
man s immortality in some form; and in a divine plan for the guidance of man
to happiness. All of them recognize that growth and progress come through
self-effort, by self-control and self-discipline. The brotherhood of man,
cooperation, and the golden rule are generally accepted as obligatory upon all
men. These doctrines are impressively similar to those of Christianity. (H. M.
Woodward, Humanity's Greatest Need)
There is a like similarity, though not so marked, in the practices or
ordinances of the religions of earth. For example, baptism, the initiatory
Christian ordinance, is not peculiar to the Christian Church. In some form it
is practiced by many non-Christian communities; in fact, the doctrine of
entering through water into a new life is very old. Among the Hebrews a
practice equivalent to baptism was observed long before the days of Christ. In
ancient Egypt, a corresponding rite was in operation from days immemorial.
Other gospel practices likewise appear in non-Christian religions.
Even the substance of the Ten Commandments dates back into far
non-Christian antiquity, and among others than the Hebrew people. The Ten
Commandments were given by God to Moses among the thunderings and lightnings
on Mount Sinai. Yet, in other forms their teachings were known by peoples who
lived before the days of Moses. The code of Hammurabi, a contemporary of
Abraham, contains injunctions for correct living resembling the Ten
Commandments. (B. F. Harper, The Code of Hammurabi)
Such similarities might be multiplied. How may they be explained? It is a
fair question.
In the abundant literature attempting to answer this question, two
opposing answers or explanations appear.
The first, for the moment the fashionable one, sets up the theory of the
independent development of such similarities in different lands and among
different peoples. That is, religious beliefs and practices have arisen
spontaneously and independently in various countries. The founders of the
various great world religions developed from the foundation, and independently
of other religions, their respective bodies of laws and regulations. The
striking similarities that exist, despite independent origin, are explained by
a "psychic unity that leads men independently ... to arrive at the same
destination." Some supporters of this theory speak of a "convergence" of human
ideas towards the same conclusions. In short the blind or chance operation of
some mystic force explains the similarities appearing in the religious systems
of the world.
This explanation is not confined to religious beliefs and practices, but
is extended to the general cultural history of mankind. In economic and social
fields, in literature, art, mechanics, and crafts, remarkable similarities
exist among various peoples the world over. All these, this theory declares,
had an independent origin in different lands.
Similar myths, legends, and folklore exist among all primitive peoples.
The theory of "independent development holds to the belief that from out the
shadows of the forest, the presence of death, and other experiences that stir
the feelings of man, primitive magic was formed alike in different lands. From
this magic came religion, which in time, as people progressed, became science.
(James C. Frazer, The Golden Bough; Folk Lore of the Old Testament)
The second theory to explain the similarities in the religions and other
cultures of different peoples holds that there has been a diffusion of
religious, cultural ideas from a common source or center. This theory does not
deny the possibility of "independent development," but insists that such
development can not be proved. It claims that observed facts are much more
easily explained on the theory of diffusion.
In support of this theory are historical evidences of the diffusion of
ideas, handicrafts, and arts pretty much over the whole earth. From early
times the human race has traveled widely, often by sea. Intercommunication
among widely separated countries has long been going on. The wisdom and the
skill of man have been passed on from land to land, from individual to
individual. The accumulation of facts in favor of the diffusion view is large
and most interesting. Its modern founder, Sir Edward Burnett Tylor, and his
followers, have produced a large and convincing literature dealing with the
diffusion theory.
This theory agrees with the former that there is a gradual development of
culture from primitive to more advanced peoples. It also admits that there are
occasional difficulties in this as with every other theory. For example, the
trilithons of Stonehenge in England, and those of Tongatabu in Oceania, though
very similar, seem so far removed in distance as to have no relationship. Yet,
the general intercourse of mankind, since early days, does not make it seem
impossible that the idea behind these ancient monuments had a common source.
In the field of religion, it has been well established that there has
been a wide diffusion of ideas. Mohammedanism is a good example. From Arabia
it has spread over Asia, parts of Europe and Africa, and into many islands of
the sea. What has been done in this case, within easy historical times, may
have and probably has been done with earlier religious ideas. (Sir G. Elliott
Smith, The Diffusion of Culture)
As a sidelight on this theory, it is interesting to note that the
diffusionists are inclined to believe that the center from which our present
culture has diffused was Egypt; and that the diffusion began about 4000 years
before Christ. (Sir G. Elliott Smith, In the Beginning)
These two contending and opposite theories -- the independent development
and the diffusion theories -- have followers of equal scholastic standing. As
said, the independent development theory has been the fashionable one for some
time. But the history of scientific theories is that they rise and fall in
popularity from time to time. The diffusion theory may soon be the one in best
standing.
Latter-day Saints agree with both of these theories in part, and differ
with them in part.
Revelation, the communication of man with God, is fundamental in the
gospel structure. Every man born into the earth may receive knowledge and
guidance through the omnipresent Holy Spirit. Should it be the will of the
Lord, there could be no reason why two men, widely separated, and inaccessible
one to the other, should not receive through revelation the same truths. To
that extent, the doctrine of "independent development" can be accepted by
Latter-day Saints.
Historically, however, the doctrine of diffusion seems to Latter-day
Saints the more likely in explaining the religious and cultural similarities
of the varying religions and races of men. Modern revelation, through the
Prophet Joseph Smith, has given the clue. Adam was taught the gospel, was
baptized received the gift of the Holy Ghost, and was ordained to the
Priesthood. While details are not given, the inference seems justified that
the father of the human race received a knowledge of the fulness of the gospel
and all its gifts. We know that he was ordained a presiding high priest.
Adam taught the gospel to his children and his children's children. Upon
those who were worthy he conferred the Holy Priesthood. The gospel with its
principles and practices, its Priesthood and powers, was generally known among
the people of Adam's long day.
Satan succeeded in those early days to turn many from righteous lives.
These people lived sinfully. Yet, as they departed from association with the
people of the Lord, they carried with them the knowledge of the gospel. Such
parts of it as seemed to fit their desires they retained, often warped beyond
recognition. But, from the days of Adam, gospel truth was diffused among the
peoples of the earth.
The same thing happened after the flood. Noah, a righteous man, ordained
to the Priesthood, and knowing the gospel, taught the plan of salvation and
the doctrine of the gospel to his day and generation. Some listened and
obeyed, more heard the message with unwilling hearts. Self-conquest precedes
full acceptance of the gospel. Nevertheless, even those who refused full
obedience, took of the gospel such truths as they desired, and without
authority built their religions in imitation of the full truth.
This explains to Latter-day Saints the many striking similarities among
the non-Christian and Christian religions. The early knowledge of the gospel
has spread over the earth, as men have so spread, and as inter-communication
among nations has continued. The founders of the great world religions, and of
less important ones, for that matter, have used to their liking, often in
their desire to serve their own people, parts of the truths of the gospel.
It may be that these founders were led by inspiration to assemble the
truths of the gospel for the use of their fellowmen. Even a minor gospel truth
is a blessing, and better than none. However, any such system can only be an
approach to the covenant people which is the objective of the gospel.
Sacred history leaves the conviction that in the increasing purpose of
the Lord with respect to the human family, such peoples as have not been
prepared for the gospel have been given parts of it, as much as they could
comprehend. Remember that the Higher Priesthood was taken from Israel in the
wilderness because of their unfitness for the higher privilege. This view
seems well confirmed by the following passage from the Book of Mormon:
For behold the Lord does grant unto all nations, of their own
nation and tongue, to teach his word, yea, in wisdom, all that he
seeth fit that they should have. (Book of Mormon, Alma 29:8)
The person who rails at Old Testament accuracy because the substance of
the Ten Commandments is found in the code of Hammurabi makes little impression
upon Latter-day Saints who understand the spread of the knowledge of truth
from Adam and Noah. The truths embodied in the Ten Commandments are part of
the gospel as taught to Adam. They were diffused among mankind. They were
summarized and restated by the Lord to Moses and preserved in that form for
the benefit of Israel and all the world. Much foolish Bible fault-finding
disappears in the light of modern revelation.
Such then is the answer to the query at the head of this chapter.
9. HOW IS A TESTIMONY KEPT? LOST?
How may a testimony be kept?
Since a testimony is a compound of knowledge and the use of knowledge, it
is much as a living thing. It is never static, like a stone. The small
testimony may grow larger, the large testimony become smaller. Therefore, it
must be cared for, as any other type of life. Our treatment of it is of prime
importance.
First, to keep our testimony we must feed it, regularly and plentifully.
The steps that lead to a testimony: desire, prayer, study, and practice, must
be trodden continuously. The desire for truth should stamp our every act; help
from God in all things must be invoked; the study of the gospel, which has not
been plumbed to its depth by any man should be continued; and the practice of
gospel principles, in all our labors, must never be forgotten.
He who would retain his testimony is required to give constant study to
the gospel. He cannot live forever on that which he learned yesterday. By a
little such study every day, light will follow light, and understanding will
increase. This is doubly important since we live in a changing world, which
requires continuous applications of gospel truth to new conditions.
To keep his testimony, a person must increase in the use of gospel
principles. There must be stricter conformity with the higher as well as the
lesser laws of life -- more activity in Church service; increasing charity and
kindness; greater sacrifice for the common good; more readiness to help
advance the plan of salvation; more truth in all we do. And as our knowledge
of gospel law increases, our activity under gospel law must increase.
By such feeding, a testimony may be kept; may remain whole and sound; and
may grow to become an increasingly certain guide, and a constant joy in life.
There is no other way to preserve a testimony. Look about you. Have you not
seen people who have fed their testimonies? Is it not good to be with them?
How may a testimony be lost?
A testimony, being a living thing, may die. Sorrowfully, all of us may
have seen such a passing. Witness the life of any apostate. Refuse to do the
things that lead to a testimony, and, gradually, it will starve, wither, and
perish. It does not matter how strong it may have been. It must be fed to be
kept alive.
Starvation of a testimony usually begins with failure to keep properly in
touch with divine forces, to pray. Then, desire to learn and to live the
gospel law soon weakens. Sacred covenants are forgotten. Study of the gospel
is set aside for some other study or activity. There is less and less
participation in the life of the Church. Eyes are blurred so that the laws of
life are forgotten.
There are many attacks by the evil one upon a weakening testimony.
Commonly, a feeling of superiority, ending in ambition for office, overshadows
all else and leads to testimony starvation. Personal ambition has always been
a destructive force in human lives. Sometimes, and closely related to the
feeling of superiority, are false interpretations of scripture. These rise to
such magnitude, though at variance with accepted, revealed doctrine, that they
endanger the spiritual life of the individual. The various cults that arise,
like mushrooms, from time to time, are but variations of this manner of
destroying a testimony. They can a I ways be recognized, for they are in
opposition to some principle or regulation of the Church.
Most frequently, however, the loss of a testimony is due to finding fault
with one's fellow believers, and with the leadership of the Church. Every
action of bishop, stake president, or General Authority seems wrong, to such
unfortunate people. Their vision distorts the world and all in it.
The dying testimony is easily recognized. The organizations and practices
of the Church are ignored; the television takes the place of the Sacrament
meeting; golf or motion pictures, the Sunday worship; the cup of coffee,
instead of the Word of Wisdom; the cold, selfish hand instead of helpfulness,
charity for the poor, and the payment of tithing.
Soon, the testimony is gone, and the former possessor walks about,
somewhat sour and discontented, and always in his heart, unhappy. He has lost
his most precious possession, and has found nothing to replace it. He has lost
inward freedom, the gift of obedience to law.
10. DOES HIGHER EDUCATION TEND TO
DIMINISH FAITH IN THE GOSPEL?
Higher education usually means education beyond high school. Since the
main purpose of education lower or higher, is the same, the above question
should probably read. "Does education tend to diminish faith in the gospel?"
Really, the constant advocacy by the Church, over a hundred years, of
study and learning should be a sufficient answer to this question. Schools and
universities mark the course of Mormon history. Today the largest single
expenditure of the Church is for education. Mormon students are found
everywhere in collegiate institutions. In proportion to its membership, no
group of like size in the world has higher literacy or more graduates of
colleges and universities. The Church has ever been mindful of the doctrine
that "The glory of God is intelligence" (D. & C. 93:36); and its great
objective is to become increasingly like God.
The Church could not do otherwise, for the revelations to the Prophet
Joseph Smith are replete with instructions to gather knowledge.
If education had been found to destroy faith, such support would not have
been given it.
The true objectives of education -- to gather knowledge, and to learn how
to use it for human welfare -- are fully accepted by the Church. Therefore,
any decrease of faith among educated men does not depend upon their education,
but upon some other coincident factor or factors. For example:
Faith in the gospel is much like a living organism. To be
healthy and vigorous it must be fed. If starved, it sickens,
weakens, and may die. Loss of faith may always be traced to neglect,
mistreatment, or sin.
The food of faith is simple but imperative. Knowledge of the gospel must
be maintained and increased by regular, continuous study; and this knowledge
must be made alive by active obedience to the practices and requirements of
the Church. Real intelligence or wisdom, the true purpose of education, is a
compound of knowledge and the use of that knowledge for human welfare,
according to the plan of salvation.
Neglect to maintain familiarity with gospel principles through regular
study, coupled with neglect to practice gospel precepts in daily life, is a
fruitful cause of loss of faith. It is always a pathetic picture to see a man
who through long studious years has moved towards an advanced degree in some
academic principle -- chemistry or biology, English or economics -- but who
during that time has given only passing attention to his religion -- sit in
judgment on the gospel. It is an erroneous assumption on his part, unworthy of
an educated man, that knowledge of the gospel comes as it were, with
breathing, while to secure academic knowledge requires toil and more toil.
One wonders at the intelligence quotient of the man who does not
comprehend that the prayerful man alone can pass upon the virtue of prayer;
the Word of Wisdom keeper upon the Word of Wisdom; the tithe payer upon
tithing; the regular student of the gospel upon the content and meaning of the
gospel, and so on throughout the several gospel requirements. Some so-called
educated men make themselves absurd by passing opinions on spiritual matters
when they live only material lives. To become an adept in religion -- which
includes the science of human behavior -- requires more study and practice
than to become the master of any one of the many groups of knowledge
recognized by collegiate institutions. And one cannot depend on previous
knowledge. The past fades away with the progress of time. Every person whether
in religion or science must keep his knowledge fresh and up-to-date, else he
goes "on the shelf."
The student who, every day, will place his needs before the Lord, who
will spend say ten minutes in gospel study, and conform to gospel
requirements, will find his faith grows as he increases in secular knowledge.
His understanding of the true meaning of all his efforts will become clearer
and more comprehensive.
Excuses for neglect of Church duties are easily found b students of
higher education. There may be no Church meetings in the university town; and
the Sabbath is spent as any other day. Urgency of work makes prayers
irregular.
A meagre purse justifies disobedience to the law of sacrifice. These are
specious excuses, which, if nurtured, take on the aspects of necessity.
At least one group of three, the only Church members, in a university
town, held regular Sunday meetings, partook of the Sacrament, bore testimony
to one another, studied the gospel together, remembered to give of their
slender means, and now after many years, rejoice in a robust faith in the
gospel, and at the same time have record of distinguished service to their
fellow men. Others have done likewise; and others may happily follow their
examples.
Loss of faith may be suffered also by those who adopt habits of their
colleagues -- students or teachers -- contrary to gospel teachings. They who
do so have not the courage to maintain their own convictions. They are weak,
timid souls, not destined for leadership. They drink, smoke, or carouse with
the group with which they associate. A distinguished scholar is a nicotine
victim, therefore they imitate him; another sips his cocktails; yet another
scoffs at faith. They who imitate such leaders fail to understand that men are
often great in some field despite their weaknesses, and they forget that he
who battles for the right always wins the esteem of his fellows, be they of
one kind or another.
The diminution of faith that follows the tampering with forbidden things
cannot be charged to education.
Some students, while in pursuit of truth, fall into immoral practices.
Unless quick and sincere repentance follows, they are certain to fall into
unbelief. The unclean life poisons faith. As a rule, the person who has lost
his faith because of sexual impurity, becomes an enemy of spiritual truth, and
seek to find occasion against the Church. He displays an evil type of
self-justification.
Here then are four of the factors that have contributed to loss of faith
among a small proportion of those who seek or have sought higher education:
(1) Starvation of faith through lack of study and practice of gospel
principles; (2) imitation of persons who have acquired improper habits of
life; (3) immorality; and (4) the failure to understand the real relationship
that religion bears to all truth.
These are among the most important causes of unbelief. The unbelief or
gratuitous judgment of the gospel by those who are guilty of one or more of
these things is really unworthy of discussion. Let one set his own house in
order before he passes judgment upon the abodes of others.
Behind all these causes lie the desire and the will to retain and develop
faith. Without a strong desire for faith, the cause is helpless. There is no
personal progress in any activity, scientific or religious, except upon the
condition of desire coupled with a determined vigorous will.
Education, higher or lower, does not diminish faith; but the lives and
attitudes of those who seek education do determine the nature and the degree
of faith.
11. WHAT IS A LIBERAL RELIGION?
The word liberal, correctly used, has a noble meaning. The true liberal
hates slavery of every kind. He battles for human freedom. He wants liberty in
thought and action. He is tolerant, free from bigotry, and generous in all his
deeds. He places truth above all else and hungers for full truth. He welcomes
all new improvements and calls for more -- the telegraph, electric light,
telephone, printing press, typewriter, railroad, airship, radio. He insists
that every new invention must be used for human welfare, with full respect to
civil and moral law. In short the liberal seeks to make better the day in
which he lives, and he becomes therefore a crusader for the betterment of the
human race.
Such a liberal, to accomplish his purpose, holds fast, without the least
concession, to the convictions of his soul. He is anchored to the rock of
truth, as he may see it. He never wavers from the basic, underlying principles
of the cause, whether of church or state, to which he is committed. All the
world knows how and where he stands.
His liberalism lies in his constant attempt to make the underlying
unchanging principles of the cause he represents serve the changing conditions
of the day. He may differ with the superficial conventions of the past, but
not with its established truths. He may refuse to continue the church
architecture of the past but will insist that the ancient truths of the gospel
be taught in every building dedicated to worship. He may be forever seeking,
under changing conditions, to make the doctrine of human brotherhood more
effective in behalf of the needy. He is a believer who seeks to use his
beliefs in every concern of his life.
Unfortunately, the word liberal is not always properly used. It has been
used, or misused, for so many purposes that its original meaning has largely
vanished. Word-juggling, making a good word cover a doubtful or an ugly cause,
is an age-old pastime. Words are too often used as shields to hide or disguise
truth. Many men are inclined to hide their true motives behind a word.
It is folly to speak of a liberal religion, if that religion claims that
it rests upon unchanging truth. Neither can one be a liberal in religion
except in the application of the underlying doctrine to human needs. It would
be as preposterous as speaking of a liberal science, since science rests upon
truthful observations of nature. It is only in the use of scientific
discoveries that the word liberal may be used. One either accepts or rejects
truth. There is no middle course.
Under the true definition of liberalism, the Church of Jesus Christ is
preeminently liberal. First, it makes truth and love of truth its foundation.
The whole latter-day work was initiated by Joseph Smith's search for truth.
"In the midst of this war of words and tumult of opinions, I often said to
myself: What is to be done? Who of all these parties are right?" Thus came the
first great vision of Joseph Smith; and as a consequence of his search for
truth came the other revelations, and the enduring light-giving structure of
the Church. In his differences with the beliefs of the churches of his day, he
did not seek cover under the name of an existing church. Instead he frankly
formed another Church and fought out the issue on the basis of his own
fundamental doctrine. It is understood that every worthy member of the Church
must likewise seek and find truth for himself. Then, the Church insists that
its truths must be used for human good. The gospel has value only as it
fosters the welfare of those who have accepted it. Further, the Church
recognizes that there is constant change on earth but insists that every
change must respect and use the basic doctrine of the Church. It declares that
men "live and move and have their being" under the law of progress. Change
steps upon the heels of change in the unfolding of a progressive universe. The
simple eternal truths of existence are combined and combined again, in
different ways, but progressively, to serve man on his never-ending journey.
It is much as the endless combination of the few numerical digits from simple
to increasingly larger numbers. Members of the Church of Jesus Christ of
Latter-day Saints do not need to look elsewhere for a liberal Church.
12. IS THE GOSPEL CHANGING
Definite principles and ordinances constitute the gospel of the Lord
Jesus Christ.
The first of these principles is faith. It is the beginning of all
wisdom. The second is repentance: the sorrow of the man of faith for his past
errors, and the resolution to commit them no more. Following these two
principles are two ordinances: first, baptism by immersion, the outward sign
or witness of a person's readiness to accept Jesus Christ, and to conform to
the laws of the gospel; second, the laying on of hands for the reception of
the gift of the Holy Ghost, to enlighten, protect, and bless all who enter the
Church of Christ. It is the reward to all who by faith, repentance, and
obedience prepare themselves for membership in the Church of Christ whether on
earth or in heaven.
These basic, eternal principles and ordinances are made as one by the
authoritative Priesthood committed to the Church, which on earth holds the
gospel in its keeping. Not by a "jot or tittle" may these principles and
ordinances be changed. They will ever remain the foundation stones of the
Church of Christ.
Then, there are other principles and ordinances designed for those who
have won membership in the Church. Such, among others, are the law of
sacrifice, temple service for the living and the dead, and missionary work.
These are equally permanent. They cannot be changed or abrogated; they are
eternal.
This view is verified by the leaders in this dispensation. For example,
Joseph Smith said, "[Jesus] set the ordinances to be the same forever and
ever." (Teachings of the Prophet Joseph Smith, p. 168.) "Ordinances instituted
in the heavens before the foundations of the world, in the priesthood, for the
salvation of men, are not to be altered or changed." (Ibid., p. 308.) Brigham
Young: ". . . from the day that Adam was created and placed in the Garden of
Eden, to this day, the plan of salvation and the revelations of the will of
God to man are unchanged. . ." (Discourses of Brigham Young, 1941 Edition, p.
103.) John Taylor: "God is unchangeable, so are also his laws, in all their
forms, and in all their applications." (The Gospel Kingdom, p. 103.) Wilford
Woodruff: "The gospel consists of the simple principles taught by the Savior
and contained in the New Testament, which principles never deviate one from
another." (Discourses of Wilford Woodruff, p. 19.) Joseph F. Smith: "The
principles that underlie the organization of the Church of Jesus Christ are
irrevocable, unchanging and unchangeable." (Gospel Doctrine, p. 12.)
This then is the answer to the question at the head of this article. The
gospel is not changing, nor can it change if it is to remain the gospel of
Jesus Christ.
However, at various times and in various places people have lived and
live under different conditions. In the early clays of the restored Church,
pioneer conditions prevailed. Nearly all were tillers of the soil or
husbandmen. Transportation was by ox or horse team. Communication was by slow
mail. Little money was in circulation. Education was not easy to secure.
Today, many members of the Church follow other arts than that of
agriculture. The continent is crossed in a few hours by railroad or airplane.
By telephone, telegraph, or radio, communication with distant places is
accomplished almost instantly. Much money is in circulation. Halls of learning
are within reach of every one.
The gospel, founded in intelligence, must meet such changing conditions.
Indeed, could it not do so, it would fail of its saving purpose. It must help
all men under every condition. Sometimes changes are required, but only in
applications or outward forms. Baptism was first performed in out-of-door
ponds, lakes, or streams; now, very often in beautiful fonts in meetinghouses.
In earlier days tithing was paid in kind; now, more often the new day makes it
simpler for the farmer to sell his crop and pay tithing in cash. Formerly, all
missionaries went out without purse or scrip; now, many are obliged because of
new conditions to pay their way in the mission field.
Some people, noting such outward changes, fail to recognize that the law
itself is not affected. The ordinance is unchanged whether one is baptized in
the open or indoors. The law of sacrifice is fully respected whether tithing
is paid in kind or in cash. To bear witness of the restoration of the gospel
is not dependent upon whether the missionary travels with or without money.
Yet, it often happens that thoughtless people confuse eternal, unchanging
principles and ordinances with their applications in a changing world.
President Brigham Young understood this condition. At the laying of the
cornerstones of the Salt Lake Temple, he told the people that in vision he had
seen the completed temple. It would have six towers he said, three at each
end. Then he warned those who confuse principles with their applications, "Now
do not any of you apostatize because it will have six towers, and Joseph built
only one." He understood of course that the sacred temple ordinances may be
performed in a building properly dedicated, whether it has one or many towers,
or has none.
It is really a glorious thought that the Church may meet any emergency,
any new demand, any legitimate human aspiration by the use of everlasting
gospel principles. It opens the door to individual as well as to Church
progress; yet preserves the stability of the Church and its members. The
experience of more than a century shows that by gospel truth every problem
confronting humanity may be solved.
Some people allow themselves to be disturbed by new, often necessary,
applications of gospel principles. By brooding upon their views, the spirit of
apostasy may creep into their hearts. A little prayerful reflection will show
that there has been no violation of basic law. In the steady growth and
progress of the Church that is the one thing that needs to be watched.
The Church in its growth employs the unchanged principles underlying the
gospel but applies them freely in meeting the needs of any time or place. In
its essence the gospel is unchanging; in its applications it is everchanging
to fit the needs of the day.
1. WHY ARE THE TERMS "GOD" AND
"FATHER" APPLIED TO SEVERAL
PERSONAGES?
The supreme, personal intelligence and power in the universe is God. That
is his name in the English tongue. He is the Organizer of the universe. He is
the one and only God to whom we pray and whom we worship.
We speak of Jesus Christ also as God. He is frequently referred to in
sacred writ by that term. On the title page of the Book of Mormon he is called
the "Eternal God." The personage known as the Holy Ghost is also called God.
Thus there are God the Father; God, the Son; and God, the Holy Ghost; the two
latter are under the direction of God the Father.
It is evident, therefore, that since the Father, Son, and Holy Ghost are
distinct personages, the word "God" is not only a name, but may be used also
as a title describing an attainment or office. Such application of titles is
not unusual. In the Book of Mormon it is stated that the Redeemer of man shall
be called Jesus Christ, the Son of God, the Father of heaven and earth, the
Creator of all things from the beginning." (Mosiah 3:8.) These are titles that
refer to Christ's relationship to the Father and to his mission under the
Father.
In the same manner the title "God" may be applied to anyone who has
attained to Godhood, that is, who has risen so high as to partake sufficiently
of the essence of divinity.
Joseph Smith the Prophet declared that there is a plurality of gods. An
indication of such plurality runs through the scriptures, ancient and modern.
In the very beginning of time Adam and Eve were promised that they should "be
as gods" (Genesis 3:5); and Jesus reminded the Jews that in their scriptures
it was written "ye are gods." (John 10:34.) Paul spoke of "lords many and gods
many." (1 Cor. 8:5.) Modern revelation presents the same truth when it says
according to that which was ordained in the midst of the Council of the
Eternal God of all other gods before this world was." (D. & C. 121:32)
This implies that many personages may have attained the power and place
of Godhood. This does not make them in any sense coequal with God, or with his
Son, or the Holy Ghost. Those who are denominated gods have a rank in the
eternal councils, with corresponding power to help foster the purposes of the
Father. There may be many generals in an earthly government, but only one
commander-in-chief. Even so in the government of heaven.
This doctrine is familiar to Latter-day Saints. The gospel teaches that
the hosts of intelligent beings here and in the spirit world may progress
forever. The condition is obedience to eternal law. These personages are in
various stages of progression, some beginning, others far on the way. Some,
through the eternities, may already have won sufficient of the attributes of
divinity to be spoken of as gods. The destiny of all who are faithful is
godhood. Modern revelation makes the promise to all who comply with certain
requirements "Then shall they be gods, because they have no end; therefore
shall they be from everlasting to everlasting, because they continue; then
shall they be above all, because all things are subject unto them. Then shall
they be gods, because they have all power, and the angels are subject unto
them." (D. & C. 132:20)
The conditions under which Godhood may be attained have not been set
forth fully. Necessarily so high a place can be obtained only by rigid
obedience to God's laws. Those who aspire to such exaltation must be sealed as
man and wife for time and eternity. Then they may continue the work of the
Father in behalf of the waiting intelligences in the spirit world. Their
"glory shall be a fullness and a continuation of the seeds forever and ever."
(D. & C. 132:19)
This doctrine explains why the word "god" is applied in the holy
scriptures to various personages. There is no need to stumble over such use of
divine titles, if this is understood.
The word "father" is also applied to different personages. God is the
father of the spirits of all men. They were begotten spiritually by him in the
pre-existent state. The relationship between God and man as father and son is
real. Jesus Christ himself was the First Begotten of the Father. (D. & C.
93:21) Therefore, we speak of God, the Father, to distinguish clearly among
the Father, the Son, and the Holy Ghost. But, the title "Father" is used also
in behalf of Jesus Christ who was commissioned by his Father to create the
earth and all things on it. Mosiah, a Book of Mormon prophet, speaks of Jesus
Christ as "the Father of heaven and earth" because he was the creator of "all
things" as pertaining to the earth. (Mosiah 3:8; also Helaman 14:12; Ether
4:7; 2 Nephi 25:12) Adam likewise, being the first man, has been called the
father. (D. & C. 29:34) This is not an uncommon use of the word. George
Washington is called the father of his country. A man who creates a great
business is called the father of the institution. The Indians are said to
speak of the great father in Washington. The leader of any cause is frequently
referred to as its father.
Some students, noting this use of the word "father," have become
confused. They have thought that Jesus is really God the Father. Others have
attempted to identify Adam with God, the Father, or with Jesus Christ. That
these are distinct personalities is made clear in numerous passages in holy
writ. For example:
But God ... called upon our father Adam by his own voice,
saying: I am God; I made the world, and men before they were in the
flesh. And he also said unto him: If thou wilt turn unto me, and
hearken unto my voice, and believe, and repent of all thy
transgressions, and be baptized, even in water, in the name of mine
Only Begotten Son, who is full of grace and truth, which is Jesus
Christ, the only name which shall be given under heaven, whereby
salvation shall come unto the children of men, ye shall receive the
gift of the Holy Ghost, asking all things in his name, and
whatsoever ye shall ask, it shall be given you. (Moses 6:50-52.)
If God, the Father, Jesus Christ, the Holy Ghost, and Adam, irrespective
of their titles, are not distinct personages, the above words become
meaningless and absurd.
Readers should distinguish carefully between specific and general
meanings of words, as may appear in the sacred books or in gospel discourses.
If this is not done, much confusion of thought may arise. In fact, many who
have failed to do so, have been led astray from the truth.
A good example of the unfounded foolish notions that may arise from
careless reading is the famous discourse of Brigham Young, used by apostates
and enemies of the Church. (Journal of Discourses, 1:50) In this address,
Brigham Young spoke of Adam as our father and our God. Reference to the
preceding and following paragraphs of the sermon makes clear the intention of
the speaker. President Young used the words as titles. The apostate world had
long taught that Adam and Eve were the basest and most sinful of the human
race. They had brought sin into the world. President Young, in contravention
of this false teaching, pointed out that Adam, a son of God of high degree,
was called to be the progenitor of the human race. What he did was in harmony
with a preordained plan. Adam was in reality the noblest of mankind and would
ever stand at the head of his earth family as the presiding officer and
patriarch, even as a god. These were the clear ideas of Brigham Young. Every
contemporary commentator, and there were several, speaking from personal
knowledge of President Young, made this intention and doctrine clear. (See
Millennial Star, 15:801)
In the sermon referred to, President Young places Adam unequivocally as a
separate character, "Michael," under the dominion of the Trinity. "The earth
was organized by three distinct characters, Elohim, Yahovah, and Michael."
There was no substituting of Adam for the God to whom we pray. Likewise, the
term "father" was constantly applied by Brigham Young to Adam, because Adam
was associated with Jesus Christ in the making of the earth; and also in a
more literal sense, because, as the first man, he was the father of the race.
Yet there are those who have nursed the irrational conclusion that President
Young implied that Adam and God, the Father, are one and the same individual.
Brigham Young's much-discussed sermon says that "Jesus was begotten in
the flesh by the same character that was in the Garden of Eden and who is our
Father in heaven." Enemies of the Church, or stupid people, reading also that
Adam is "our father and our God." have heralded far and wide that the Mormons
believe that Jesus Christ was begotten of Adam. Yet, the rational reading of
the whole sermon reveals the falsity of such a doctrine. It is explained that
God the Father was in the Garden of Eden before Adam, that he was the Father
of Adam and that this same personage, God the Father, who was in the Garden of
Eden before Adam, was the Father of Jesus Christ, when the Son took upon
himself a mortal body. That is, the same personage was the Father of Adam and
of Jesus Christ. In the numerous published sermons of Brigham Young this is
the doctrine that appears; none other. The assertion is repeatedly made that
Jesus Christ was begotten by God, the Father, distinct by any stretch of
imagination from Adam. This is a well-established Latter-day Saint doctrine.
Absurdities of the first order may arise unless the meanings of words are
carefully sought. And any statement in doubt should be compared with other
statements on the same subject by the same speaker. Then the true meaning will
be revealed.
Again, the warning: Read the scriptures with care; do not become
mystified by words; remember that the same word is often used in several ways;
and defeat the evil one who is the lover of confusion. And there is no profit
in dealing with those who deliberately and usually unscrupulously "wrest" the
scriptures. They do not love the truth.
2. WHY IS JESUS THE CHRIST SOMETIMES
CALLED THE ETERNAL FATHER?
Three distinct personages, the Father, the Son, and the Holy Ghost,
constitute the Godhead, or Presiding Council in the heavens. That is the
settled doctrine of the Church. In the first vision of Joseph Smith, he saw
"two Personages," the Father and the Son. Each one spoke to the boy. There was
no confusion of form or substance. Two separate individuals stood before him.
(Writings of Joseph Smith in Pearl of Great Price 2:17, 25) In the revelations
that followed, there is always a clear distinction made among the three
members of the Godhead.
In numerous references in the Book of Mormon, the members of the Godhead
stand out as distinct personages. The Bible, if read fully and intelligently,
teaches that the Holy Trinity is composed of individual Gods.
The early Christian Church, on its way to apostasy, departed from this
truth. Several church councils, in which men fought for their own theories,
foisted upon the Church the incomprehensible and unnatural doctrine of "one in
three and three in one." They twisted the doctrine of unity of nature and of
purpose among the Trinity into a oneness of personality. They would quote
Jesus' prayer to his Father, that his disciples "may be one; as thou, Father,
art in me, and I in thee, that they also may be one in us." (John 17:21) Yet
at the same time they ignored the clear evidence in the prayer that Jesus was
on earth, at that time, speaking to a Being elsewhere; and the equally clear
meaning of the prayer that he did not propose that his disciples should be
fused into one personage, but that they should be of one mind with him and his
Father. This false doctrine, which has been nurtured through the centuries is
an excellent illustration of philosophical-theological error and nonsense.
Latter-day Saints prefer to cling to the revealed word, and to read the word
of God intelligently. Only that which we can understand can be used safely by
mortal men; that which is incomprehensible is useless to us.
A definite purpose with respect to humankind emanates from the Godhead.
It was clearly stated to Moses: "... Behold, this is my work and my glory --
to bring to pass the immortality and eternal life of man." (Moses 1:39) To
accomplish this purpose, a plan, the plan of salvation, was proposed by the
Father.
In full conformity with the eternal law of free agency, the plan would
not be attempted without the consent of those concerned. Consequently, the
great council in the heavens was called. So vast a "work" would be of wide
extent and manifold requirements. Someone would be needed to supervise and
carry to conclusion the divinely formulated plan. Organization belongs to
heaven as to earth. The chief episode in that famous event, after the plan had
been proposed, is simply told in the words of the Lord to Moses: "... Satan
... came before me, saying -- Behold, here am I, send me, I will be thy son,
and I will redeem all mankind, that one soul shall not be lost, and surely I
will do it; wherefore give me thine honor. But, behold, my Beloved Son, which
was my Beloved and Chosen from the beginning, said unto me -- Father, thy will
be done, and the glory be thine forever." (Moses 4:1, 2)
Thus, by the will of the Father, the leadership of the plan was entrusted
to Jesus. He was appointed the head of the execution of the plan on earth. He
was to organize the earth, place man upon it, atone for human errors, and
bring men back to God, all according to the plan. By this appointment he
became the maker or creator of the earth, the Savior and Redeemer of men, our
advocate with the Father -- in short, the member of the Godhead in charge
directly of affairs and people on earth.
The scriptures declare this commission of Jesus Christ. In ancient
Nephite days it was stated that he is the creator of the heavens and the
earth. (Mosiah 3:8) When he visited the American continent, he declared, "I am
Jesus Christ, the Son of God. I created the heavens and the earth, and all
things that in them are." (3 Nephi 9:15) To the Prophet Joseph Smith he said,
"I am Jesus Christ, the Son of the living God, who created the heavens and the
earth." (D. & C. 14:9) Jesus is the central figure of the plan of salvation.
It was Jesus the Christ who at sundry times revealed himself to prophets of
former and latter days.
Necessarily, all that Jesus Christ has done and will do in behalf of the
earth and its inhabitants, is in conformity with the plan of salvation, with
the consent and under the direction of the Father. Jesus cannot rise above his
Father; Jesus is, in these matters of man's salvation, not only one with the
Father, but also in a sense his agent. The time will come, when the plan has
been completed, that Jesus, his mission ended, will present the results of his
stewardship to the Father, the presiding authority in the council of the
Godhead.
The commission thus given to Jesus explains why, for example, we pray to
the Father in the name of the Son. It explains also why the revelations to
Joseph Smith after the first vision, were received through Jesus the Christ;
that is, he was the speaker. That explains many a saying in the scriptures
which otherwise would be difficult of understanding. It makes clear why, in
pursuit of his assignment, he may be called the Father of the earth and all
upon it.
Whenever or wherever in the history of the world, the gospel has been
taught in its fulness, the place of Jesus Christ in the plan of salvation has
been understood. With that knowledge in mind, writers have often spoken of him
as the Eternal Father, or God of this world. Thus Isaiah, in his famous
prophecy concerning the coming of Jesus, says, "For unto us a child is born,
unto us a son is given: and the government shall be upon his shoulder: and his
name shall be called Wonderful, Counsellor, the mighty God, the everlasting
Father, the Prince of Peace." (Isaiah 9:6) The ancient Nephite prophets, who
understood well the mission of Jesus, called Jesus the "Son of the Eternal
Father." (1 Nephi 13:40) They also, speaking of the mission of Jesus, gave
Jesus the title Eternal Father. Ether speaks of him as "the God of this land."
(Ether 2:12.) Mosiah says that he is the "Father of all things;" (Mosiah 7:27)
and the "very Eternal Father." (Mosiah 16:15) Alma relates that Zeezrom asked
Amulek bluntly, "Is the Son of God the very Eternal Father?" Amulek answered,
"Yea, he is the very Eternal Father of heaven and of earth, and all things
which in them are." (Alma 11: 38, 39)
In the use of the title Father for God, the Father of Jesus and of us
all, the presiding authority of the Godhead, and in the use of the same title
for Jesus, with reference to his mission of earth, there need be no confusion.
One need only understand which Being is discussed. Then the term may as
properly be applied to one or to another. The word eternal, of course, denotes
Godhood, and the everlasting nature of the plan of salvation.
In the light of the mission of our Elder Brother, the appellation to him
by prophets of old, of the title of the Eternal Father, is understood, and is
found fully justified. Only those who know not the fulness of the gospel fail
to comprehend it.
3. HOW DOES GOD HAVE CONSTANT
KNOWLEDGE OF THE WHOLE UNIVERSE?
It is an established doctrine of the Church that God is in constant
communication with the whole universe, and every person therein. He may,
himself, as he has done at various times, appear to men. But, since God is a
personal being, he must use helps and helpers to secure complete, constant
contact with all creation. His associates in the spirit world, angels and
other personages, may be sent out to administer God's purposes. There may also
be other means beyond man's present knowledge.
While little has been revealed on the subject, it would appear that the
Holy Ghost, the third member of the Godhead, is, as it were, in charge of the
divine system of communications. It is one of his functions to manifest the
will and power of God to the children of men.
Joseph Smith, the Prophet, speaking of the Priesthood says that, "The
Holy Ghost is God's messenger to administer in all those priesthoods."
(Teachings, p. 323) Brigham Young speaks similarly of the Holy Ghost: "He is
God's messenger that diffuses his (God's) influence through all the works of
the Almighty." (Discourses, p. 30-1941 edition) James E. Talmage says: "The
Holy Ghost may be regarded as the minister of the Godhead, carrying into
effect the decisions of the Supreme Council." (Articles of Faith, p. 160.)
Such a commission is of vast importance, and justifies the dependence on the
Holy Ghost, by believers in God and Christ.
The Holy Ghost is a personage of spirit, and of limited dimensions, who
cannot, himself, be everywhere present. (D. & C. 130:22) Therefore, President
Joseph F. Smith says, "The Holy Ghost as a personage of Spirit can no more be
omnipresent in person than can the Father or the Son. ... The Holy Ghost in
person may visit men." (Gospel Doctrine, p. 61) Consequently, the Holy Ghost
needs must use agents in performing his mission.
The chief agent or agency by which the Holy Ghost accomplishes his work,
is usually spoken of as the Holy Spirit or the Spirit of God. It is a
universe-filling medium, or influence, by which divine messages may be
transmitted to man, and man's desires carried to the powers of heaven. It may
be comprehended, to a limited degree, in our day, by recent discoveries and
inventions. Any one of us may send messages by wireless or telegraph to
persons far distant, or actually speak with them over the telephone. By radio
devices, far distant objects may be controlled and directed in their
movements, in the air or on land or sea.
This agent is also called the light of truth, as in a revelation to the
Prophet Joseph Smith:
Which light proceedeth forth from the presence of God to fill
the immensity of space -- the light which is in all things, which
giveth life to all things, which is the law by which all things are
governed, even the power of God who sitteth upon his throne, who is
in the bosom of eternity, who is in the midst of all things. (D. &
C. 88:12, 13)
This divine universe-filling medium, which holds all things together,
places every soul born into the earth in communication with the members of the
Godhead. Through it flow the truth and power that touch the intelligence and
conscience of men.
That we understand the nature of the Holy Spirit cannot be claimed. Yet,
its effects are well known. Only by analogy with discovered phenomena of
nature does it become somewhat understandable. We know the effects of
electricity or magnetism, but their nature is yet far from human
comprehension.
In summary, the Holy Ghost, a personage who cannot be everywhere at the
same time, may at will visit any individual in person; but by the
universe-filling influence radiating from God, or the Light of Truth, the Holy
Ghost may be in constant touch with all creatures. In reading the scriptures,
one should carefully determine whether the writer has in mind the person of
the Holy Ghost, or the means by which he performs his mighty work among men.
It has caused some confusion that the terms, Holy Ghost, Holy Spirit, and
Spirit of God, as rendered by Bible translators with an imperfect knowledge of
the gospel, appear to be interchangeable. In common speech, also, the tendency
has been to use these terms loosely, without exact definition. This has
confused students of the gospel and has led to frequent questions. With the
restoration of the gospel, this confusion vanished. We can now better
understand the words of the Prophet Joseph Smith, that, "The place where God
resides is a great Urim and Thummim, ... where all things ... are manifest,
past, present, and future." (D. & C. 130:7, 8) This place is in our poor human
words, the control station of God's all-pervading influence.
4. ARE THERE MANY GODS?
The Latter-day Saints believe in one supreme God. He is God the Father,
to whom we direct our prayers, in the name of Jesus, the Christ. Associated
with the Father are his Son, Jesus Christ, and the Holy Ghost. These three
separate and distinct personages constitute the Godhead, the governing council
of the universe.
The Church believes and teaches that the personages of the Trinity are
distinct personalities but that they are as one because they are united in all
things of faith and action.
Undoubtedly, in working out the Father's plan of salvation, the three
members of the Godhead may have had different assignments. Jesus was
commissioned to organize the earth, to place man upon it, to secure for man
eternal association with his body, through his atonement upon the cross, and
when the time comes, to present to the Father the results of man's journey on
earth so that proper judgment may be rendered.
The Holy Ghost was given the high office to help weak man searching for
truth win salvation. This he would accomplish by establishing contact between
himself and every person on earth. By that contact he may warn against sin,
point out the path to righteousness, give guidance to all who really love the
gospel, and become a witness of truth when it is found. Thus, through the
influence from the Holy Ghost, man is never alone but may always be in the
presence of divinity.
This revealed doctrine of the composition and nature of the Godhead
teaches that there are at least three Gods. The Prophet Joseph Smith,
challenged by unbelievers that he taught a plurality of Gods, replied in a
sermon, "I will preach on the plurality of Gods. I have selected this text for
that express purpose. I wish to declare I have always, and in all
congregations when I have preached on the subject of the Deity, it has been
the plurality of Gods. It has been preached by the elders for fifteen years.
"I have always declared God to be a distinct personage, Jesus Christ, a
separate and distinct personage from God the Father and that the Holy Ghost
was a distinct personage and a Spirit: and these three constitute three
distinct personages and three Gods. If this is in accordance with the New
Testament, lo and behold! we have three Gods anyhow, and they are plural; and
who can contradict it?"
However, in the restored gospel the word god does not always refer to the
governing council of the Gods: the Father, Son, and Holy Ghost. There are in
the universe innumerable intelligent beings, some of whom have come to this
earth. These beings, if faithful to the law of the Eternal Father, are
steadily progressing toward his likeness. Those who have risen high in their
progressive development are often spoken of as gods. This is thoroughly
consistent with the doctrine that all are children of God the Father,
therefore of his nature, and capable of rising towards his image. This promise
is clearly stated in a revelation to the Prophet Joseph Smith, wherein the
destiny of the faithful is discussed:
"Wherefore, as it is written, they are gods, even the sons of
God."
Likewise, speaking of the faithful, "then shall they be gods, because
they have no end."
The plurality of gods is further stated in contemplation of the wonderful
laws, things, and properties of the universe.
"According to that which was ordained in the midst of the Council of the
Eternal God of all other gods before this world was."
While then, there are many gods there should nevertheless be a clear
distinction between the Holy Trinity and those who because of righteous labors
have won the title of gods.
With this doctrine in mind, President Brigham Young preached the sermon
which has been construed by enemies to teach that Adam is the God to whom we
pray and whom we worship. President Young merely followed the sound doctrine
taught by Joseph Smith that when the earth story is finished, the heads of all
the dispensations will deliver their stewardships to Adam, who in turn will
deliver them to Jesus the Christ, under whose commission the earth work has
been done. That places Adam, the first man, foremost in the family of men
(Jesus excepted, who was begotten of God the Father) The Prophet Joseph said
that:
"The Father called all spirits before Him at the creation of
man, and organized them. He (Adam) is the head, and was told to
multiply. The keys were first given to him, and by him to others. He
will have to give an account of his stewardship, and they to him."
"Adam holds the keys of the dispensation of the fulness of times; i.e.
the dispensation of all the times [that] have been and will be revealed
through him from the beginning to Christ, and from Christ to the end of
dispensations that are going to be revealed." ...
Certainly, under Christ, Adam stands at the head of the human race; as
certainly, he will be blessed with the title God.
Moreover, in the sermon referred to, Brigham Young spoke of Adam as
Michael, the archangel, the Ancient of Days, so that nowhere can an
intelligent reader confuse Adam with either member of the Godhead.
The answer to the question at the head of this writing is that there are
many gods.
5. WHAT ARE THE FACTS CONCERNING
THE SO-CALLED ADAM-GOD THEORY?
Those who peddle the well-worn Adam-God myth, usually charge the
Latter-day Saints with believing that: (1) Our Father in heaven, the Supreme
God to whom we pray, is Adam, the first man; and (2) Adam was the father of
Jesus Christ. A long series of absurd and false deductions are made from these
propositions.
Those who spread this untruth about the Latter-day Saints go back for
authority to a sermon delivered by President Brigham Young "in the tabernacle,
Great Salt Lake City, April 9th, 1852." (Journal of Discourses, 150) Certain
statements there made are confusing if read superficially, but very clear if
read with their context. Enemies of President Brigham Young and of the Church
have taken advantage of the opportunity and have used these statements
repeatedly and widely to do injury to the reputation of President Young and
the Mormon people. An honest reading of this sermon and of other reported
discourses of President Brigham Young proves that the great second President
of the Church held no such views as have been put into his mouth in the form
of the Adam-God myth.
In the discourse, upon which hangs the Adam-God myth, President Brig ham
Young discussed the earthly origin of Jesus Christ. He denied that the Holy
Ghost was the father of Jesus Christ; and affirmed that the Savior was
begotten by God the Father. He explained that "Our Father in Heaven begat all
the spirits that ever were or ever will be upon this earth; and they were born
spirits in the eternal world. Then the Lord by His power and wisdom organized
the mortal tabernacle of man." That is, every human being is in direct descent
from God the Father. In the course of his remarks President Young was led to
discuss the high place of Adam among the generations of men, for Adam "helped
to make and organize this world," and as first man, the father of us all, Adam
stands at the head of the human race, and will ever be the representative of
his children before our Father in heaven, the Father of our spirits. It was in
connection with this thought that the oft-quoted statement was made about
Adam, that "he is our Father and our God, and the only God with whom we have
to do."
He spoke of Adam as the great patriarch of the human race, a personage
who had been privileged and able to assist in the creation of the earth, who
would continue his efforts in behalf of the human family, and through whom
many of our needs would be met. All this was in contradiction to the common
doctrine the world over that Adam was a great sinner, and not to be held in
affectionate remembrance. Nowhere is it suggested that Adam is God, the Father
whose child Adam himself was. On the contrary, in the sermon of April 9th,
1852, itself there is a clear distinction made between Adam and God the
Father, in the following words: "The earth was organized by three distinct
characters, namely Elohim, Jehovah, and Michael" -- the last previously
defined as Adam. There can be no confusion in this passage of the separate
personalities of these three great beings. A discourse delivered August 8,
1852, within four months of the discourse in controversy (Journal of
Discourses, 3:94) contains the following: "The Lord sent forth His gospel to
the people: He said, I will give it to my son Adam, from whom Methusaleh
received it; and Noah received it from Methusaleh; and Melchizedek
administered to Abraham." Clearly, President Young here distinguishes between
God, the Father, and Adam, the first man.
The sermon of April 9, 1852, also makes the statement that, "Jesus, our
Elder Brother, was begotten in the flesh by the same character that was in the
Garden of Eden, and who is our Father in Heaven." The dishonest inference has
been drawn and advertised widely that President Young meant that Adam was the
earthly father of Jesus Christ. This deduction cannot be made fairly, in view
of the context or of his other published utterances on the subject. Adam and
Eve were not the only persons in the Garden of Eden, for "they heard the voice
of the Lord God walking in the garden in the cool of the day." (Genesis 3:8).
President Young undoubtedly had this personage in mind, for he did not say
Adam, but "our Father in heaven."
In many discourses, President Young refers to Jesus as the Only Begotten
of the Father, which would not have been true had Adam been the earthly father
of Jesus. At one time he declared (Journal of Discourses, 1:238), "I believe
the Father came down from heaven, as the Apostles said he did, and begat the
Savior of the World; for He is the Only Begotten of the Father which could not
have been if the Father did not actually beget him in person." On another
occasion (Journal of Discourses, 2:42) he said, "And what shall we say of our
Heavenly Father? He is also a man in perfection, and the Father of the man
Jesus Christ, and the Father of our spirits." It seems unnecessary to offer
more evidence that Brigham Young held the accepted doctrine of the Church,
that God, the Father, and not Adam is the earthly Father of Jesus.
In all this, President Young merely followed the established doctrine of
the Church. Joseph Smith the Prophet, in discussing the Priesthood, touched
upon the position of Adam.
[The Priesthood] commencing with Adam who was the first man,
who is spoken of in Daniel as being the "Ancient of Days," or in
other words the first and oldest of all, the great, grand progenitor
of whom it is said in another place he is Michael, because he was
the first and father of all, not only by progeny, but the first to
hold the spiritual blessings, to whom was made known the plan of
ordinances for the salvation of his posterity into the end, and to
whom Christ was first revealed, and through whom Christ has been
revealed from heaven, and will continue to he revealed from
henceforth. Adam holds the keys of the dispensation of the fulness
of times, i.e., the dispensation of all the times that have been and
will be revealed through him from the beginning to Christ, and from
Christ to the end of all the dispensations that are to he
revealed.... This, then, is the nature of the Priesthood, every man
holding the Presidency of his dispensation, and one man holding the
Presidency of them all even Adam. (Joseph Smith, History of the
Church, Vol. 4, pp. 207-209)
On another occasion the Prophet Joseph Smith stated further:
The Priesthood was first given to Adam; he obtained the First
Presidency, and held the keys of it from generation to generation.
He obtained it in the Creation, before the world was formed, as in
Genesis 1:26, 27, 28. He had dominion given him over every living
creature.... Our Father Adam, Michael, will call his children
together and prepare them for the coming of the Son of Man. He
(Adam) is the father of the human family, and presides over the
spirits of all men, and all that have had the keys must stand before
him in this grand council. ... The Son of Man stands before him, and
there is given him glory and dominion. Adam delivers up his
stewardship to Christ. (Joseph Smith, History of the Church, Vol 3,
pp. 385-387)
The perspective of years brings out the remarkable fact, that, though the
enemies of the Latter-day Saints have had access, in printed form, to the
hundreds of discourses of Brigham Young, only half a dozen statements have
been useful to the calumniators of the founder of Utah. Of these, the sermon
of April 9, 1852, which has been quoted most frequently, presents no errors of
fact or doctrine, if read understandingly and honestly.
6. WHAT IS THE MEANING OF THE
ATONEMENT?
The universe is dual: spiritual and material, composed of
"spirit-element" and "matter-element." These two realms are closely
interwoven, perhaps of the same ultimate source; yet they are distinct in
their nature. Mastery of the universe means acquaintanceship with and control
of both of these elemental divisions of the universe in which we live.
All men had a spirit birth, and, before the earth was created, lived in a
pre-existent life, often called the first estate. In that existence, the
spirit children of God, later to become the men and women of earth, possessed
the faculties we enjoy here. They could learn, choose, grow or retrograde even
as on earth. God, their Father, provided means for their development, but did
not rob them of their free agency. (D. & C. 29:35)
These pre-existent beings possessed only bodies of "spirit-element."
Therefore, they were limited to an intimate acquaintanceship with the spirit
world. The material world could not be satisfactorily explored, nor known and
controlled by beings having only spirit bodies as their means of communication
and labor. Nevertheless, their divine destiny was to know the whole universe
to which they belonged -- to become like their Father. To do this they needed
to acquire bodies of "matter-element" -- later to become refined and
celestialized. Such material bodies would be tools by which the world of
matter might be known, and controlled for man's progress.
When God, the Father of the spirits of men saw that His children were
ready for the experiences of the material world, He called them together to
discuss their further education. In the great council which followed (Pearl of
Great Price, Moses, 4:1-3; Abraham, 3:22-28; D. & C. 29:36; 76:25-29), the
Father presented a plan for this further education known as the Plan of
Salvation, or the gospel of Jesus Christ. This plan was accepted by two-thirds
of the council, and rejected by one-third. There was no chance for neutrality.
The plan had to be accepted or not accepted. The sorrow of the opponents to
the plan is that they cannot acquire matter-bodies which would give them
knowledge and power that they must now be without.
The plan provided that "matter-element" should be collected and made into
an earth, as a schoolhouse, upon which the spirits of men might dwell with
bodies of earth-element, in pursuit of their preparation for the more complete
mastery of the universe. The eldest spirit-son of God, known to us as Jesus,
the Christ, was chosen to lead in the execution of the plan; and Adam, another
among the chief sons of God and Eve were chosen to be the first to go down on
earth to take upon themselves earth-bodies, and to become the earthly parents
and heads of the race of men to be born on earth.
The education of the spirit children of God was to be exacting. For a
great gift one must give much. They would go to the earth in forgetfulness of
the past, depending upon their own free agency, to be clothed in bodies of
"earth-element," provided by their earthly parents; subject to the conditions
of earth, instead of the perfected state of their spirit home.
More terrifying was another requirement. Sometime in their earth career
their earth-bodies would be separated from their spirit-bodies, in a process
called death, and they would for a time be so separated until divine forces
acting under a higher law, would reunite the earth-body, purified and
celestialized for an eternal existence, with the spirit-body, which because it
is a child of God, is also eternal. All this was planned for the education of
man, and to insure his eternal progress amidst the elements and forces of the
universe.
Clearly, the processes involved in the operation of the plan are beyond
the full comprehension of man. Yet enough has been revealed to make the
essentials of man's entrance upon earth, and progress in the hereafter,
understandable to the human mind.
To subject an eternal being to the dominion of "earth-element" -- that
is, to forgetfulness, the many vicissitudes of earth, and eventual death --
appeared to be a descent in power and station. The first man, to bring himself
under such dominion and domination would have to break, or set aside, an
established law; hut unless this were done, the plan could not be inaugurated.
Man, made to walk upright, must bend his back through the tunnel through the
mountain which leads to a beautiful valley. Adam and Eve accepted the call to
initiate the plan, and subjected themselves to earth conditions. That was the
so-called fall of Adam, an act necessary for the winning of bodies of
earth-element by man, and for the fulfilment of divine law. (Pearl of Great
Price, Moses, 4:7-13; 5:10, 11) Just how this "fall" was accomplished is not
known, and probably cannot be understood by the mortal mind. One thing must be
kept in mind: The fall was not a sin in the usually accepted sense of that
word. It was a necessary act in a series of acts by which ultimately all men
will win an eternal possession of their earth-bodies. In the gospel sense, the
fall of Adam brought life, not death, into man's eternal existence.
Here then would be the condition of man after he had acquired an "earthly
body" and then was separated from it by the process called death: He was rich
in earth experience but without the earth-body to be used by him as an eternal
tool to help him win his place among the realities of the universe. The "fall
of Adam" had made possible the earth experience, but another act was necessary
to restore to the eternal spirit the body of the earth, purified and fitted
for eternal life. Someone had to secure this reunion of body and spirit and
fit the body for eternal existence. Someone must cancel out the effect of the
fall.
It was one of the tasks of Jesus Christ to accomplish this return of body
to spirit. He was born of a mortal woman, but begotten by God, an Eternal
Being. Hence, He was both man and God, of earth and of heaven. By His death
and subsequent resurrection, the bodies of all men, laid in the grave by
Adam's act, were or will be raised into eternal life. In this matter he atoned
for the "fall."
The death of Jesus, who had immortality within His reach, was not as the
death of mortal men. Just how His death brought about the resurrection is not
known, and, as with the "fall," is probably beyond human understanding.
Yet, vicarious acts, faintly comparable to the vicarious acts of Jesus
and Adam, appear in daily life. One man may for certain purposes cut the wires
that supply a city with light, leaving multitudes to find their way in
darkness. Another man may reunite the wires, and again flood the city with
light. The cutting of the wires, and especially the reuniting of them, is
often done with peril to life.
Jesus died that men, all men, may recover their earthly bodies from the
grave. Despite our frailties, follies, or sins, our bodies will be raised from
the grave and given to the waiting spirits. Every person born into the world
will be so resurrected. The effect of Adam's act is cancelled out by Jesus, by
His willingness to pass through death and the resurrection.
Men must do many things to win salvation in the kingdom of God. Jesus,
the Christ, as head of the plan of salvation, under His Father, has many
duties besides the resurrection of the bodies of humanity to perform for the
blessing of man; and consequently has many titles. He is known as our Elder
Brother, our Redeemer, our Advocate with the Father each title referring to a
special service for man and meriting special discussion. His compensation for
Adam's necessary act, by which He brought about the resurrection, is the most
direct meaning of His title, Redeemer.
The "fall" of Adam and the atonement of Jesus Christ are necessary key
concepts of the gospel. Christianity stands or falls with them. Neither of
these concepts can be understood except as they are placed in their proper
places in the whole plan of Salvation. Yet we know that they were equally
necessary, as are the beginning and end of a journey.
Adam and Eve, who began the earth work in sacrifice and courage, are the
greatest and noblest of the human race. Jesus, the Christ, our Master and
Brother, who gave His very life for man, is the great divine Leader of the
plan formulated by God for man's good. In His name, through the appointment of
the Father, are done all things pertaining to the earth and the race of men.
(Read President John Taylor's The Mediation and Atonement of Our Lord,
Jesus Christ.)
7. WHAT IS THE DIFFERENCE BETWEEN
THE HOLY SPIRIT AND THE HOLY GHOST?
The Holy Spirit is the agent, means, or influence by which the will,
power, and intelligence of God, and the Godhead, personal Beings, may be
transmitted throughout space. The Holy Spirit, variously called the Spirit of
God, the Light of Christ, the Spirit of Truth, proceeds from the presence of
God to fill the immensity of space. It is a spirit of intelligence that
permeates the universe and gives understanding to the spirits of men. The
phenomena of existence are but expressions of this divine medium.
By the Holy Spirit, the Lord is in communication with all His children
and can touch their hearts everywhere. It "giveth light to every man that
cometh into the world; and the Spirit enlighteneth every man through the
world, that hearkeneth to the voice of the Spirit. And every one that
hearkeneth to the voice of the Spirit cometh unto God, even the Father." (D. &
C. 84:46, 47) Enlightenment, direction warning, reproof, and approval come to
man from the loving' Father of humankind, through the agency of the Holy
Spirit.
The phenomena of nature, whether on earth or in stellar fields, are
manifestations of the Holy Spirit. The light from the sun, heat, electricity,
thunder, lightning, the placidly flowing brook and the raging torrent are
expressions of the divine will, through the operations of this holy,
universe-filling influence.
And the light which shineth, which giveth you light, is through
him who enlighteneth your eyes, which is the same light that
quickeneth your understandings;
Which light proceedeth forth from the presence of God to fill
the immensity of space --
The light which is in all things, which giveth life to all
things, which is the law by which all things are governed, even the
power of God who sitteth upon his throne, who is in the bosom of
eternity, who is in the midst of all things. (D. & C. 88:11-13)
The Holy Ghost, sometimes called the Comforter, is the third member of
the Godhead, and is a personage, distinct from the Holy Spirit. As a
personage, the Holy Ghost cannot any more than the Father and Son be
everywhere present in person. Little has been revealed as yet concerning the
Holy Ghost; but it is evident that His mission is to bear witness to men of
the existence of God and the truth of the gospel of Jesus Christ, and also to
fill men with knowledge and power and to inspire them to works leading to
happiness. "The Comforter beareth record of the Father and of the Son." The
labors assigned to this member of the Godhead are high and holy, and necessary
for man's eternal progress. It seems not improbable that He uses the Holy
Spirit to perform His labors.
The presence and power of the Holy Ghost are promised all who have faith
in God, repent of their sins, are baptized for the remission of their sins,
and have hands laid upon them by constituted authority in the Priesthood. The
act of confirmation of the newly baptized person always includes the words,
"Receive the Holy Ghost." It is the baptism of fire, the great gift, the
reward for obedience to the preparatory ordinances of the gospel.
The gift of the Holy Ghost confers upon a person the right to receive, as
he may desire and need, the presence, light, and intelligence of the Holy
Ghost. It gives, as it were, an official claim upon the mighty assistance and
comforting assurance of the Holy Ghost. When the servants of the Lord display
a spiritual power beyond the command of man; when the grief-laden heart beats
with joy; when failure is converted into victory, it is by the visitation of
the Holy Ghost. It is the Spirit of God under the direction of the Holy Ghost
that quickeneth all things.
The gift of the Holy Ghost remains inoperative unless a person leads a
worthy life. Worthiness determines whether a person shall enjoy the privileges
promised when the "gift" is conferred. It is useless to expect this high
official assistance unless there is daily conformity to the laws of the
gospel. In addition, faith and prayer, out of the heart and unceasing, are
required to fit a person for the presence of the Holy Ghost. To such a life He
will respond in power. Only those who "hearken" will be enlightened by the
spirit.
Latter-day Saints have received, under the hands of those divinely
empowered, this inexpressibly glorious "gift," which will lead them if they
are fitted, into the companionship of the Holy Ghost, and win for them
intelligence and power to win joy in life and exaltation in the world to come.
Those who have been so blessed have not always understood the greatness of
that which has been given them, or have not earnestly sought its help. So
powerful a gift, with such boundless promise, justifies every attempt to
cleanse body and soul. Certain it is, that only with the aid of the Holy Ghost
shall we be able to rise to the heights of salvation of which we dream and for
which we pray.
8. WHY DO WE PARTAKE OF THE
SACRAMENT? WHO SHOULD PARTAKE
OF THE SACRAMENT?
A sacrament means a solemn, sacred religious ordinance. There are many of
them. The sacrament as understood by the Church, and discussed here, is the
partaking of bread and water (or unfermented wine) as emblems of the body and
blood of the Lord Jesus Christ.
The central figure of the plan of salvation is Jesus, the Christ. To Him
is committed the supervision of the Plan -- from the making of the earth to
the final report of work accomplished. His atoning sacrifice makes possible
the eternal possession by the spirits of men of their earth-won bodies. All
things pertaining to the welfare of the earth and its inhabitants are done
through Him. Every commandment for salvation is administered by Him.
Therefore, all petitions to God, every prayer, should be offered in the name
of the Son of God, Jesus Christ.
Every person who accepts the divine plan for human salvation must accept
the leadership of Jesus, and covenant to keep the laws of the plan. As Christ
is accepted with all the attendant obligations of the gospel, in spirit and in
deed, so man may win salvation (Pearl of Great Price, Moses 5:8-9), and there
is no other way.
All this was explained to Father Adam, the first man; and it has been
explained whenever a new dispensation of the gospel has been opened on earth.
Adam was further taught that to keep constantly alive the knowledge of Jesus
and His gospel and man's covenant under the gospel law, he should offer
sacrifices in "similitude of the [coming] sacrifice of the Only Begotten of
the Father." (Pearl of Great Price, Moses 5:7)
From that time onward, until Jesus Himself came on earth, wherever the
Priesthood was present, men offered sacrifices in memory of their acceptance
of Jesus, the Son of God, and of their covenants with God. The Mosaic law and
ritual were built around the offering of sacrifices, which were the most
sacred parts of the system. (Leviticus, chapters 7-9; Exodus, chapters 29, 30)
After the coming of Jesus and His sacrificial death, it continued to be
important to keep alive among men the meaning of the gospel of Jesus Christ
and man's obligations to God. Yet, since the "sinless sacrifice" had been
accomplished, and the old and partial law had been superseded by the more
complete law, a new form of witnessing to Christ's supreme place and man's
acceptance of Him and His law was instituted.
President Joseph F. Smith said:
It was instituted by the Savior in the place of the law of
sacrifice which was given to Adam, and which continued with his
children down to the days of Christ, but which was fulfilled in his
death, he being the great sacrifice for sin, of which the sacrifices
enjoined in the law given to Adam were a similitude. (Joseph F.
Smith, Gospel Doctrine, p. 252)
Shortly before His crucifixion, in an upper room in Jerusalem, Jesus ate
His last supper with His chosen Twelve. The first three evangelists tell the
story. Matthew says,
And as they were eating, Jesus took bread, and blessed it, and
brake it, and gave it to the disciples, and said, Take, eat: this is
my body. And he took the cup, and gave thanks, and gave it to them
saying, Drink ye all of it: For this is my blood of the new
testament, which is shed for many for the remission of sins. But I
say unto you, I will not drink henceforth of this fruit of the vine,
until that day when I drink it new with you in my Father's kingdom.
(Matthew 26:26-29; also Mark 16:14; and Luke 22:14-20)
Thenceforth, under the "New Testament," this has been the type of
memorial of Christ's sacrifice and man's acceptance of Christ and obedience to
Christ's law. It is the Sacrament of man's communion with God -- a most sacred
ordinance
The restoration of the gospel through the instrumentality of Joseph Smith
clarified the use and meaning of the Sacrament, which through the dark periods
of apostasy had suffered many perversions. In the revelation on Church
organization and government it is declared that "the church meet together
often to partake of bread and wine in the remembrance of the Lord Jesus."
Further, the meaning of the ordinance is made clear in the set prayers to be
pronounced upon the bread and water which follow. For the bread it is:
O God, the Eternal Father, we ask thee in the name of thy son,
Jesus Christ, to bless and sanctify this bread to the souls of all
those who partake of it, that they may eat in remembrance of the
body of thy Son, and witness unto thee, O God the Eternal Father,
that they are willing to take upon them the name of thy Son, and
always remember him and keep his commandments which he has given
them; that they may always have his Spirit to be with them. Amen.
(D. & C. 20:77)
To remember the sacrifice of Jesus, to accept Jesus as the Leader; to
keep His commandments -- these are the covenants made; and the reward is the
guiding companionship of the Holy Spirit. This makes of the partaking of the
sacrament a renewal of the covenants we made at the time of baptism into the
Church. Thus, by the sacrament we declare repeatedly, ordinarily weekly, our
allegiance to the plan of salvation and its obligations. Thus we keep
ourselves as one with Christ our Elder Brother in seeking to consummate the
purposes of the Father with respect to the children of men.
The Sacrament should be taken with sincere acceptance of all that it
means. The partaker should seek to cleanse himself from all evil. Otherwise
the expected blessings may not be realized. In the words of Paul,
But let a man examine himself, and so let him eat of that
bread, and drink of that cup. For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself. (1 Corinthians
11:28, 29)
The statement that "the Church" meet together often to partake of the
sacrament, implies that properly it should be administered in authorized
Church gatherings. The meeting may be small in number, for "where two or three
are met together in my name, . . . there I will be." (D. & C. 6:32; Matt.
18:20)
The authority to administer the Sacrament is possessed by all holders of
the Melchizedek Priesthood and also by priests of the lesser Priesthood. It is
customary for two persons to officiate, one for the bread, the other for the
water. However, one elder or priest may bless both emblems, if necessary. (D.
& C. 20:76)
Early in the history of the restored Church, the question of the use of
wine in the sacrament was discussed. By revelation it was learned that "it
mattereth not what ye shall eat or what ye shall drink when ye partake of the
sacrament, if it so be that ye do it with an eye single to my glory -- " (D. &
C. 27:2) Consequently, the Church uses water instead of wine. Should wine
be used it should be "made new among you." (D. & C. 27:4)
While only those who have entered the Church can renew their covenants,
yet to avoid singling out children who may be present, and to accustom them to
the ordinance, they are taught to accept the emblems of the Sacrament.
The Sacrament is intended for the members of the Church. The covenants in
the prayer of blessing are those made when entrance into the Church is
consummated. Where there are many non-members present in a Sacrament meeting,
the presiding officer usually announces that the Sacrament will be
administered to members of the Church, without further comment. There should,
however, be no attempt to withhold the bread and water from non-members. If
such persons partake, it will be upon their own responsibility; and to some
extent at least they then accept the meaning and covenants of the ordinance.
President Brigham Young, speaking upon the sacrament, said, "Its
observance is as necessary to our salvation as any other of the ordinances and
commandments that have been instituted in order that the people may be
sanctified." (Discourses of Brigham Young, p. 266)
Members of the Church should delight in the privilege of partaking of the
Lord's sacred supper, thereby affirming their faith in Jesus the Christ and
their allegiance to the Church of Christ.
1. WHY CAN NOT THINGS OF GOD BE
KNOWN EXCEPT BY THE SPIRIT OF GOD?
The Savior while on earth declared that "It is the spirit that
quickeneth" (John 6:63); and in modern times, speaking to Joseph Smith the
Prophet, He said, "the Spirit beareth record" (D. & C. 1:39; 59:24); and "the
Spirit giveth light to every man. (D. & C. 84:46)
The Apostle Paul, interpreting life in terms of this doctrine, wrote "the
things of God knoweth no man, but the Spirit of God." (1 Corinthians 2:11)
This profound yet almost self-evident truth is the beginning of an
understanding of the gospel.
The radio now found in almost every household illustrates the meaning of
this doctrine, broadcast throughout space are countless messages, music or the
spoken word -- some good, others bad. We are immersed in these radio waves or
radiations or whatever they may be; they beat upon our senses as waves upon
the ocean shore. Yet, we are not conscious of them unless our receiving set is
tuned to catch them. Then they are converted into sound waves that activate
our eardrums. That which eluded our senses, suddenly enters our world of
hearing.
Similarly, the astronomer must have his telescope to scan the depths of
space; the biologist, his microscope to perceive the minute things of life;
the physicist, his electron-microscope to bring the world of molecules within
his range of vision. There would be no progress unless this were done. If the
astronomer should attempt to survey the heavens with a microscope or the
biologist set out with a telescope to make the world of small things visible,
only confusion or blackness would result.
This is a universal law. In every department of knowledge the seeker for
truth must choose his tools with reference to the field to be explored; and
the procedure of his studies must fit the needs of the search. While
instruments, aids to the senses, are important, indeed often indispensable,
they are of little value unless the senses themselves are in a condition to
receive that which the instruments transmit. Eye, ear, and all other sense
organs must be normal for dependable observation. Otherwise the observations
may be misleading.
In addition, man himself must also be able not only to receive but also
to interpret that which comes through his senses. The mental interpretation is
as important as the physical observation. Unless he can do this, his knowledge
is but as rain splashing upon a granite dome, when it might fall upon
friendly, absorbing soil to germinate seed or to induce plant growth. In every
pursuit of knowledge, therefore, the fitness and power of the man to observe
and to interpret become of first consequence. The inner meaning of phenomena
is revealed only to one competent to receive the truth sought.
It is so in the pursuit of spiritual truth. There, the seeker deals with
living, personal realities; not primarily with the inert, impersonal things
and forces of science. The Holy Spirit, which is in touch with every person
born into the world, is the communicating agent. In this field, man, a living
being, must be the chief instrument of reception as well as the interpreter of
the knowledge offered by the Spirit of God. Therefore, the individual must be
properly prepared, tuned, if he is to receive and to comprehend spiritual
truth. In short, to understand "things of God," a person, who is the receiving
apparatus, must qualify himself spiritually.
Mere knowledge of spiritual truth, information that may be drawn from the
encyclopedia, for instance, that there is a God, that prayers may be heard, or
that it is wrong to steal, is never really understood unless the person is
spiritually prepared. The absence of such preparation explains why many who
can glibly recite the Ten Commandments or the Beatitudes may violate them with
equal ease; or why, though reared in a religious atmosphere, they are
irreligious. Such persons believe that spiritual knowledge may be poured into
them with no consideration of their fitness and with no effort on their part.
That cannot be done in the lower fields of knowledge and less so in the
highest, the spiritual field. It would be in opposition to natural law. Such
people are out of spiritual focus, and their impressions are blurred, much as
a telescope out of focus gives only indistinct and confused images. Or, to use
another figure of speech, there is static in their lives which mars the beauty
of life's melody. On the contrary, when a person does fit and qualify himself,
spiritual messages, waiting to be revealed, come to him. Then, and only then,
is spiritual knowledge quickened into living comprehension leading to
activity. When there is such correspondence between an individual and the
spiritual world, the real joy of life appears. Otherwise, something is missing
from our daily desire. We live incompletely.
What, then, can a person do to qualify himself to receive and to
understand things of the spirit, to become an instrument through which
spiritual messages may be made intelligible? An answer is given in a glorious
latter-day revelation:
But great and marvelous are the works of the Lord, . . .
Neither is man capable to make them known, for they are only to be
seen and understood by the power of the Holy Spirit, which God
bestows on those who love him, and purify themselves before him. (D.
& C. 76:114, 116)
Speaking to the same subject the ancient American Prophet Moroni gave
this well-known guide:
. . . I would exhort you that ye would ask God, the Eternal
Father in the name of Christ, if these things are not true; and if
ye shall ask with a sincere heart, with real intent, having faith in
Christ he will manifest the truth of it unto you, by the power of
the Holy Ghost. (Book of Mormon, Moroni 10:4)
The formula seems simple: Faith, obedience, and prayer. But, as with all
good things, it requires personal effort. The seeker after spiritual truth
must first have faith in God, that is, in His existence and His relationship
to mankind. This is the beginning of all wisdom. Frequently, the difficulty
with those who struggle to believe this or that gospel principle, is that they
have not yet found full faith in God. Next, love of God must characterize him
who would know the things of the spirit. That means surrender of self to the
requirements of the Lord. In other words, obedience to law is required, which
is the only way to freedom. Knowledge of itself is never sufficient; it must
be made alive by obedience, the fruit of love. By obedience to the law of the
Lord, we purify ourselves, and become fitted to approach Him and to win His
favor. All the while there must be prayer for help to the beloved Being whom
we call God, and whom we are ready to obey to secure the knowledge desired.
Such prayer must he sincere, of "real intent," otherwise it becomes a useless
gesture. "Pray always, and I will pour out my Spirit upon you (D. & C. 19:38)
is the promise of the Lord. In short, "living the gospel" fits a man to
receive spiritual truth. Only then can he receive and understand things of the
spirit. Upon that condition alone does the light of truth enter his life.
Is it difficult to obey this formula, to qualify oneself spiritually?
Nothing is easier or more enjoyable. When there is harmony between the
instrument and the pounding message, there is joy in the heart. The world's
confusion roots in discord, lack of harmony. To be out of focus or to live in
the midst of static is to be in semi-darkness and chaos. To have control of
self, to bid the baser appetites depart, is to walk through life in full light
and with full power. They who think the path difficult, have not tried it.
"Living the gospel" is the true way to the full and free expression of human
powers, to the help that the Spirit of God can give.
It may be added that all who yield such obedience to God's law undergo a
real transformation, by the Holy Ghost, which enables them more and more, to
receive and understand spiritual messages. Unless that transformation is
accomplished, a person is opaque to spiritual truth, and the "things of God"
are beyond his understanding.
Great is the effect of such spiritual communication. Human experience as
well as the divinely inspired word makes clear the overflowing blessings that
follow possession of the "things of God." It transforms life. It makes the
weak strong, the strong mightier. Every field of activity is illuminated by
spiritual truth. The individual becomes filled with light as the incandescent
lamp when the electric current passes through it. Moroni left for all truth
seekers this world-sweeping message: "And by the power of the Holy Ghost ye
may know the truth of all things" (Book of Mormon Moroni 10:5). Scientist and
philosopher; farmer and tradesman; rich and poor; all will be aided in their
life pursuits if they have contact with the inexhaustible intelligence of the
spiritual realm. The wealth of eternity will be theirs. They who do not seek
to make themselves receivers of spiritual messages, but thrash about for such
truth as their unaided powers may reveal, do not learn the meaning and destiny
of life, and fail to win the vision of the glory of the universe in which we
live.
2. WHY DID JOSEPH SMITH, THE PROPHET,
NEED THE HELP OF THE URIM
AND THUMMIM?
The Urim and Thummim are mentioned in the Bible in connection with
priestly functions. They were to be used in making the will of the Lord clear
and comprehensible to the priest. Aaron was instructed to wear the Urim and
Thummim "upon his heart," when he went to secure judgment" from the Lord and
his successors were instructed to use the Urim and Thummim when they asked
"counsel" from the Lord. Clearly, the Urim and Thummim were used in official
communication with the Lord. Beyond that, little is known of them. (See Exodus
28:30; Leviticus 8:8; Numbers 27:21; Deuteronomy 33:8; 1 Samuel 28:6; Ezra
2:63; Nehemiah 7:65.)
In modern times the Urim and Thummim reappear. The Prophet Joseph Smith
records that the angel Moroni said that "there was a book deposited, written
on gold plates . . . also, that there were two stones in silver bows . . . and
these stones fastened to a breastplate, constituted what is called the Urim
and Thummim deposited with the plates; and the possession and use of these
stones were what constituted `Seers' in ancient or former times, and that God
had prepared them for the purpose of translating the book" (Joseph Smith,
History of the Church, 1:12).
When the actual work of translation began, the Urim and Thummim were
found to be indispensable. In various places the statement is made that the
translation was made "by means of the Urim and Thummim" (D. & C. 10:1). On one
occasion, when the Prophet, through the defection of Martin Harris, lost a
part of the manuscript translation, the Urim and Thummim were taken from him,
and the power of translation ceased. Upon the return of the sacred instruments
the work was resumed (Joseph Smith, History of the Church, 1:23). While the
Prophet was undoubtedly required to place himself in the proper spirit and
mental attitude before he could use the Urim and Thummim successfully, yet it
must also be concluded that the stones were essential to the work of
translation.
Most of the early revelations to Joseph Smith were obtained by the use of
the Urim and Thummim. Speaking of those early days the Prophet usually says,
"I enquired of the Lord through the Urim and Thummim, and obtained the
following" (Joseph Smith, History of the Church, 1:33, 36, 45, 49, 53). The
"stones in silver bows" seemed, therefore, to have possessed the general power
of making spiritual manifestations understandable to Joseph Smith.
The Prophet did not always receive revelations by the aid of the Urim and
Thummim. As he grew in spiritual power, he learned to bring his spirit into
such harmony with divinity that it became, as it were, a Urim and Thummim to
him, and God's will was revealed without the intervention of external aids.
This method is clearly, though briefly, expressed in one of the early
revelations.
Behold, you have not understood; you have supposed that I would
give it unto you, when you took no thought save it was to ask me.
But, behold, I say unto you, that you must study it out in your
mind; then you must ask me if it be right, and if it is right I will
cause that your bosom shall burn within you; therefore, you shall
feel that it is right.
But if it be not right you shall have no such feelings, but you
shall have a stupor of thought that shall cause you to forget the
thing which is wrong; therefore, you cannot write that which is
sacred save it be given from me. (D. & C. 9:7-9)
Similarly, the Book of Mormon sets forth the conditions which enable a
person to receive divine communications without special outside means.
And when you shall receive these things, I would exhort you
that ye would ask God, the Eternal Father, in the name of Christ, if
these things are not true; and if ye shall ask with a sincere heart,
with real intent, having faith in Christ, he will manifest the truth
of it unto you, by the power of the Holy Ghost.
And by the power of the Holy Ghost ye may know the truth of all
things. (Book of Mormon, Moroni 10:4, 5)
That is, truth may become known when one places himself in harmony or in
tune with the requirements of the subject in hand.
The possession of the Urim and Thummim, with their purpose and use,
really becomes a strong evidence of the truth of Joseph Smith's message. It is
a commonplace of science that the senses of man are so poor as to make them
inadequate to discover more than a small fraction of universal truth. Indeed,
with unaided senses, man stands helpless before the many phenomena of nature.
It is an equally elementary fact that aids of the senses of man, when found
open up large and new vistas of knowledge. Every aid to human sense becomes,
in fact, a door to a new field of scientific exploration.
The history of science is largely the story of the accumulation of aids
to man's senses. By the use of a glass prism, ordinary sunlight is broken into
the many prismatic colors; a sensitive thermometer reveals heat rays above the
red end of the spectrum; a photographic plate reveals the existence of
different rays at the violet end of the spectrum; uranium glass changes the
invisible rays at the violet end of the spectrum into light rays; a magnetic
needle makes known the presence of a low tension electric current in a wire;
the magnetic currents over the earth are indicated by the compass; by X-rays
the bones of the body are made visible; a great telescope is now being built
which will enable the human eye to see light, of the intensity of a small
candle forty thousand miles away. Such examples might be greatly multiplied.
Joseph Smith was but a humble, inexperienced lad. He was assigned a
tremendous task. His need of help such as the Urim and Thummim, until by
mighty prayer and effort his body and spirit became spiritually "tuned," seems
both logical and scientific.
It should be noted also that the Prophet does not enter into any argument
to prove the necessity of the use of the Urim and Thummim. His simple mention
of them argues strongly for his veracity. An impostor would probably have
attempted an explanation of the "seer stones."
The Urim and Thummim were aids to Joseph's spiritual senses. How they
operated is not known. For that matter, the methods of operation of most of
the aids to man's physical senses are not understood. Joseph's claim to the
need of such aids becomes an evidence for the truth of his life's labor.
3. TO WHAT EXTENT MAY PROPHECY BE
INTERPRETED?
Prophecy, in the sense of the above question, is the foretelling, through
divine inspiration, of coming events. Such prophecies have characterized the
work of the Lord in all ages. They have been means of comforting, guiding, and
warning the children of men. The Church holds fast to faith in the spirit of
prophecy as a gift of the Lord.
There appear to be several types of prophecies:
First, there are prophecies which in reality are statements of
cause and effect. If certain things are done, certain results will
flow therefrom. For example, "he that repents not, from him shall be
taken even the light which he has received" (D. & C. 1:33); "where
two or three are gathered together in my name, as touching one thing
behold there will I be in the midst of them" (D. & C. 6:32). Holy
Writ is filled with such prophecies. They need no interpretation.
Their fulfillment is part of the general experience of the Church.
Second, there are occasions when the prophet, looking into the future, is
able to localize coming events definitely as to time, place, or person. Such
particular prophecies are fairly plentiful in sacred history. The most famous,
in modern days, concerns the American Civil War. "Verily, thus saith the Lord
concerning the wars that will shortly come to pass, beginning at the rebellion
of South Carolina, For behold, the Southern States shall be divided against
the Northern States, and the Southern States will call on other nations, even
the nation of Great Britain, . . . to defend themselves" (D. & C. 87:1, 3).
Here the coming event is linked definitely with place and country. This kind
of prophecy has no need of interpretation; we wait only for its fulfillment,
which is the evidence of its divine source. (See also, 1 Kings 13:2, 21-22,
24-30; 14:5-17; 16:34; 20:13-30; 20:35, 36. II Kings 2:3-11; 7:2, 19, 20;
9:10, 33-37; 13:16-25; 14:25-28; 19:6, 7, 20-37; 20:17, 18; and many others.)
Third, a prophet, looking down the stream of time, sees with spiritual
eyes the panorama of future history. Such prophecies are general, in that they
do not specify times, localize places, though they occasionally name
individuals. This is the most common entrance of prophecy into the future. It
began with Adam who "stood up in the midst of the congregation; and,
notwithstanding he was bowed down with age, being full of the Holy Ghost,
predicted whatsoever should befall his posterity unto the latest generation"
(D. & C. 107:56). The prophecy of Enoch, the Patriarch, is an excellent
illustration of this type of prophecy. In answer to his request, Enoch was
shown the future of mankind generation upon generation, down to the coming of
Christ, and beyond to the last days. No time or lace limits are set. We may
only recognize the periods by the events as they occur (Pearl of Great Price,
Moses 7:20-67). Likewise, the Prophet Joseph Smith was given visions of the
last days and the events that will characterize them, but fixed time or places
were seldom given (D. & C. 5:19; 29:14, 16, 18, 19, 20; 34:9; 43:22, 26, 33;
45:31, 40-42; 49:25; 63:34; 84:118; 88:87, 89, 90, 91, 97; 112:25).
The full recognition of the fulfillment of such prophecies comes as time
proceeds and the predicted events unless the interpretation is given earlier
by divine revelation? Sometimes foretold events actually occur without being
recognized by mankind. As an illustration, when Moroni first appeared to the
Prophet Joseph Smith, he "quoted part of the third chapter of Malachi; and he
quoted also the fourth or last chapter of the same prophecy" (Pearl of Great
Price, Joseph Smith, 2:36), and announced that the events there set forth were
about to be consummated.
Human curiosity is intrigued by whatever seems mysterious. Therefore,
much effort has been expended to reduce such general prophecies to exact
dates, times, and persons, This has been a waste of time and energy, as
prophecy uttered under divine inspiration usually contains all that the divine
will desires to reveal. It behooves those to whom the prophecy is made to
prepare for coming events, to watch for them, and to recognize them when they
do appear. If more is needed, the power that gave the prophecy will no doubt
furnish the interpretation.
For example, modern revelation declares that these are the last days.
This period of the earth's history may be recognized by several signs: The
fulness of the gospel will be restored and preached to all the world (D. & C.
39:11; 1:23); work will be done for the spirits of the dead (D. & C. 76:73;
124:29-36; also Sections 127 and 128); mighty, natural events will take place,
from the darkened sun to tremendous earthquakes, and the whole earth will be
in commotion and many will be destroyed because of wars, pestilence, and fear.
(D. & C., Sections 29, 45, 49, 84, 87, 88) These are also signs of the coming
of the Lord Jesus Christ. (D. & C. 45:39) All who fear the Lord will anxiously
look for these signs as they appear. (D. & C. 45:39) Yet, despite these signs,
none shall know the exact time of His coming:
And they have done unto the Son of Man even as they listed; and
he has taken his power on the right hand of his glory, and now
reigneth in the heavens, and will reign till he descends on the
earth to put all enemies under his feet, which time is nigh at hand
--
I, the Lord God, have spoken it; but the hour and the day no
man knoweth, neither the angels in heaven, nor shall they know until
he comes. (D. & C. 49:6, 7)
The Prophet Joseph Smith at one time prayed very earnestly to know the
time of the coming of Christ. He was told that if he lived until he was
eighty-five years old he should see the face of Jesus, but he was unable to
determine from this whether or not it referred to the final coming of the Son
of Man, or whether he should see the Savior in the flesh. (D. & C. 130:14-17)
In view of such information, attempts to fix the exact date of the coming
of Christ are futile, useless, and contrary to the ways of truth. Those who
try it are impelled by a spirit not of God.
The futility of reducing general prophecy to exact times or places is
well illustrated by the famous visions of Daniel. It is conceded that the
stone that broke the image to pieces is the Kingdom of God; but there has been
and is interminable debate as to the historical kingdoms and meaning
represented by the gold, silver, iron, and clay portions of the image; the
horns of the beasts; the thousand, three hundred and five and thirty days; and
the several other statements of Daniel. (See the Book of Daniel). Hundreds,
perhaps thousands, of books have been published and tens of thousands of
sermons have been preached in the attempt to interpret Daniel's prophecies. It
has been a fruitless effort, at best a doubtful conjecture. There remains only
the general meaning of these glorious visions: that righteousness will triumph
in its battle with evil.
The present disturbed condition of the world has impelled many to look
for prophecies relating to the last days. Several such compilations have been
published. Quotations are made from leaders of the present, as of past
dispensations. Carefully read, these statements add nothing to the prophecies
recorded in our sacred books. The attempts to make them specific, such as to
predict any country's downfall, or to identify certain present-day leaders
with prophetic personages, are unjustified and misleading.
Even more dangerous is the attempt to connect some isolated Bible passage
with an historical event or structure. The statement by Jeremiah (Jeremiah
32:20) that the Lord "has set signs and wonders in the land of Egypt, even
unto this day," has been made to refer to the great pyramid of Gizeh, near
Cairo, Egypt. As a result, the pyramid has been measured innumerable times,
inside and out; the steps in the passages have been counted; angles calculated
and every item thus secured has been correlated with some year or event in the
world's history. Thousands of volumes on the subject have been written, with
as many varying conclusions. A different starting point in measurement, or an
inch more or less in the measure, sets up an entirely new series of
conclusions. The great pyramid is an interesting structure. It may have been
built with some symbolism in mind. But, there is no good reason as yet to tie
it into divine prophecy. Such time-wasting pursuits, leading nowhere, should
be avoided.
In conclusion: prophecy may be interpreted only to the extent that it
implies within its own statements that it shall be interpreted. If a prophecy
is indefinite with respect to certain things, it is probably so intended. It
is always wise to read and practice that which is clear and understandable,
and to leave the dim and mysterious until further prophetic revelation is
received. Occultism, and all manner of darkness, which too often lead to
self-deception, are unacceptable to Latter-day Saints. We concern ourselves
only with that which is clear and understandable. We know that with the
progress of time, increasing light will come as we may have need. Moreover, we
know that we should not waste our valuable time and energies on remote and
doubtful matters, but rather direct our efforts towards the study and practice
of the clearly stated principles of conduct embodied in the gospel of Jesus
Christ. That is the direct method of obtaining light and truth, the goal of
every Latter-day Saint.
4. WHAT SHALL BE DONE WITH PERSONAL
SPIRITUAL MANIFESTATIONS?
The doctrine that the Lord may and does reveal His will to men on earth
is a cornerstone of the faith of the Latter-day Saints. The restoration of the
gospel in these latter days was initiated by the direct appearance of the
Father and the Son to Joseph Smith. Since that time every forward step of the
Church has been the result of a revelation of the Lord's will by direct
appearance of Himself or of other heavenly messengers or by equally direct
inspiration from the Spirit of the Lord. The Church has ever been and is now
led by revelation -- authoritative guidance from divine sources.
It is a cornerstone of equal importance, that every member of the Church
may and should obtain a personal testimony of the truth of the latter-day
work. He must not rest his final convictions upon the testimony of others. The
humblest member of the Church, if he seeks properly, may know with full
assurance that the gospel is true. Hone need know it better than he. However,
to secure such firm knowledge he must receive assurance of it from the Author
of truth; that is, he must he guided by the spirit of revelation. The
conclusion is clear: Every member of the Church of Christ may be guided by
inspiration from the Lord in the affairs of his own life.
This doctrine is beautifully set forth in several of the foundation
revelations given to the Prophet Joseph Smith.
For example:
And the Spirit giveth light to every man that cometh into the
world; and the Spirit enlighteneth every man through the world, that
hearkeneth to the voice of the Spirit. (D. & C. 84:46)
On another occasion the Lord said to the Church:
But ye are commanded in all things to ask of God, who giveth
liberally; and that which the Spirit testifies unto you even so I
would that ye should do in all holiness of heart. . . . seek ye
earnestly the best gifts, . . . and always retain in your minds what
those gifts are, that are given unto the church. . . . To some is
given one, and to some is given another, that all may be profited
thereby. . . . He that asketh in the Spirit asketh according to the
will of God; wherefore it is done, even as he asketh. (D. & C. 46:7,
8, 10, 12, 30)
Apparently every person has a gift, according to his needs or the service
he may render.
Revelations are given for a two-fold purpose: to furnish guidance for the
Church, and to give comfort to the individual.
Revelations for the guidance of the Church are given to officers of the
Church, but only within the limits of their official jurisdiction. Thus, lay
members of the Church cannot and do not receive revelations for the guidance
of any Church organizations, but only for themselves. The bishop has a claim
upon divine inspiration for the direction of ward affairs, but no further. The
spirit of revelation directs the stake president in his official stake duties,
but no further. The President of the Church alone, who may officiate in all of
the offices of the Church, receives revelations for the Church as a whole, to
which stake presidents, ward bishops, and all other officers of the Church are
amenable. This preserves a full and logical order within all Church
activities.
True revelations come from the Lord. The evil one, ever vigilant in his
work of destruction, tries to simulate with an evil purpose every gift of God.
Therefore, he presents false doctrines of man-made commandments through the
suggestions of evil spirits or evil-minded men. To protect the Saints, and to
maintain truth within the Church, the power of discerning between truth and
error is given to the officers of the Church. The bishop for his ward, the
stake president for his stake, and the President of the Church for the whole
Church have this gift of discernment given them. Note the clear, beautiful
words of the Lord upon this subject:
And unto the bishop of the church, and unto such as God shall
appoint and ordain to watch over the church and to be elders unto
the church, are to have it given unto them to discern all those
gifts lest there shall be any among you professing and yet be not of
God. . . .
That unto some it may he given to have all those gifts, that
there may he a head, in order that every member may be profited
thereby. (D. & C. 46:27, 29)
By this power and in this order, evil inspirations within the Church are
recognized and rejected.
Divine manifestations for individual comfort may be received by every
worthy member of the Church. In that respect all faithful members of the
Church are equal. Such manifestations most commonly guide the recipients to
the solution of personal problems; though, frequently, they also open the mind
to a clearer comprehension of the Lord's vast plan of salvation. They are
cherished possessions, and should be so valued by those who receive them. In
their very nature, they are sacred and should be so treated. If a person who
has received such a manifestation by dream, vision, or otherwise, feels
impressed to relate it beyond his immediate family circle, be should present
it to his bishop, but not beyond. The bishop, then, may decide upon its
further use, if any, or may submit it to those of higher authority for action.
The gift was a personal one, not for the Church as a whole; and the recipient
is under obligation, in harmony with the established order, not to broadcast
it over the Church.
It is unwisdom, therefore, for those who have received such
manifestations to send copies to others, to relate them by word of mouth in
diverse places, and otherwise to scatter abroad a personal, sacred experience.
There are times and places where testimony may be borne of our knowledge that
the restored gospel is of the Lord, and of the goodness of the Lord to us, and
when we may present evidence of our faith. It would be well to remember that
the Lord jesus Christ, while on earth, usually instructed those whom He had
healed or otherwise blessed, that they should not tell others of the
occurrence. Some things are done for the public good, others for private
welfare.
It should also be kept in mind that a message is carried by every
spiritual experience. Revelation always has a purpose related to man's eternal
progress. The message should always be of more importance to the recipient
than the substance or vehicle of the manifestation. Our spiritual experiences,
if sound, point the way to our own salvation. Life's efforts should be
directed towards the treading of that way to the satisfaction of the Giver of
all gifts, from whom the spirit of revelation issues.
5. DOES THE CHURCH RECEIVE
REVELATIONS TODAY AS IN THE DAYS OF
JOSEPH SMITH?
The answer to this question is a simple, Yes. The Church of Jesus Christ
is guided by continuous revelation. The Lord speaks to His Church now as in
the time of the Prophet Joseph Smith, or in ages past, whenever the Church has
been upon the earth.
The question merits, however, a fuller answer.
There are at least three classes of revelations:
First, there are revelations dealing with the organization and
basic doctrine of the Church. Such revelations form the foundation
of the Church, upon which is built the super-structure of teaching
and practice throughout the years. These revelations are necessary
at the beginning of a dispensation, so that the Church may be
properly organized and sent upon its way to bless mankind. In this
age, these indispensable revelations were given to Joseph Smith who
was commissioned to effect the organization of the restored Church.
As given to the Prophet, they suffice for the salvation of man in
this dispensation. Other such fundamental revelations dealing with
organization and doctrine may, at the pleasure of the Lord, be
given, for there is a universe of truth not vet known to us, but it
will in no way change or abrogate the principles set forth in
existing revelations.
Second, there are revelations dealing with the problems of the day.
Though the essential doctrine, forming the foundation, framework, and
structure of the gospel, has been revealed, the Church, directed by mortal
men, needs divine guidance in the solution of current questions. Many of the
revelations received by the Prophet Joseph Smith were of this character. There
were missions to organize, cities to be built, men to be called into office,
temples, meetinghouses, and homes to be constructed. The Prophet presented his
problems to the Lord, and with the revealed answer was able to accomplish
properly the work before him. It is comforting to know that our Heavenly
Father helps in the minor as in the major affairs of life. The revelations
directing the building of certain houses in the early days of the Church, are,
for example, among the cherished words of God, for they throw a flood of light
upon the precious, intimate relationships that may be established between God
and man.
Such revelations, directing the Church in the affairs of the day, have
been received continuously by the Church, through the President of the Church.
One needs only review the history of the Saints to assure himself that such
revelations have constantly been vouchsafed the Church. Perhaps more of this
type of revelation has been received since, than during the time of the
Prophet. Because they are not printed in books as revelations does not
diminish their verity.
Third, every faithful member of the Church may be granted revelation for
his daily guidance. In fact, the members of the Church can testify that they
in truth have and do receive such daily guidance. The testimony of the truth
of the gospel, the precious possession of hundreds of thousands, has come
through the spirit of revelation. By desire, study, practice, and prayer, one
must approach the testimony of the truth, but it is obtained finally only
under the spirit of revelation. It is by this power that the eyes of men are
opened to understand the principles and the truth of the gospel. Without that
spirit, truth cannot be comprehended.
We may go further. Every person born into the earth has claim upon the
assistance of the Spirit of God. That is a species of revelation.
Consequently, all good achievements of man, in science, literature, or art,
are the product of revelation. The knowledge and wisdom of earth have so come.
It must be remembered that revelations usually come as needed, no faster.
The Prophet Joseph Smith made this clear: "We cannot expect to know all, or
more than we now know unless we comply with or keep those we already have
received." (Teachings of the Prophet Joseph Smith, p. 256) The question then
should not be, "Do we receive revelations now as in the days of the Prophet
Joseph Smith?" but rather "Do we keep so fully the revelations already given
us that we have the right to expect more?
Another important principle of revelation in the organized Church of
Christ is the limitation placed upon those who secure revelations. Every
member of the Church may seek and receive revelation, but only for himself and
those for whom he is responsible. Every officer of the Church is entitled to
revelation to help him in the field into which he has been called, but not
beyond. The bishop can claim no revelation except for his ward duties, the
stake president for his stake duties only; the President of the Church is the
only person who can receive revelations for the guidance of the Church as a
whole. These limitations, coming from the Lord, protect the orderliness of the
Kingdom of God on earth.
6. WAS THE "MANIFESTO" BASED ON
REVELATION?
The October, 1890, General Conference of the Church was history-making.
On Monday, October 6, 1890, Wilford Woodruff, President of the Church,
presented for the action of the people an "Official Declaration" discontinuing
the practice of plural marriage. Upon the motion of Lorenzo Snow then the
president of the Twelve Apostles, and by vote of the conference the official
declaration "concerning plural marriage" became "authoritative and binding"
and therefore the law and order of the Church. This official declaration has
since been known, in common speech, as the "Manifesto."
The practice of plural marriage had subjected the Church, from the days
of the Prophet Joseph Smith to continuous opposition and severe persecution.
Nevertheless, the Saints -- only about two percent of whom had practiced
plural marriage, as reported by the Utah Commission -- continued to teach and
defend the principle which had come to them through revelation. At length,
acts of the Congress of the United States (1862, 1882, and 1887) made plural
marriage an unlawful and punishable offense. The Church, believing these laws
to be unconstitutional because they abrogated the right of religious freedom,
sought protection from the courts of the land. During this period furious
persecution followed those who had entered into this order of marriage. Under
a righteous enforcement of the laws in question, many were fitted and given
penitentiary sentences, the property of the Church has confiscated, and the
cessation of many of the activities of the Church was threatened. At length,
in May, 1890, the Supreme Court of the land, with three members dissenting,
ruled that the acts prohibiting plural marriage and confiscating Church
property were constitutional.
Now the Lord had expressly declared that His people should be obedient to
any constitutional government under which they might live. (D. & C. 98:5, 6)
Further, the revelations of the Lord declare that if such a government should
prevent the practice of any command given to the Church, the people and the
Church would be held guiltless.
Verily, verily, I say unto you, that when I give a commandment
to any of the sons of men to do a work unto my name, and those sons
of men go with all their might and with all they have to perform
that work, and cease not their diligence, and their enemies come
upon them and hinder them from performing that work, behold, it
behooveth me to require that work no more at the hands of those sons
of men, but to accept of their offerings. (D. & C. 124:49)
After the Supreme Court had spoken, there was no further opportunity for
appeal. All lawful means had been used. The action proposed by President
Woodruff was therefore wholly in keeping with authoritative Church procedure.
Nevertheless, it must be kept in mind that this Church founded by
revelation, is ever guided by revelation. It may be held with certainty that
when the President of the Church presents a momentous matter, such as the
"Manifesto," to the people it is by the spirit of revelation from God. It is
not the product of man's thinking or desire. It must also be remembered that
the power which has the right to command, also has the right and power to
revoke. The principle of plural marriage was revealed through Joseph Smith,
the Prophet, and the "Manifesto" came through Wilford Woodruff, who held the
same keys of authority as were possessed by Joseph Smith.
With this in view, Yes, is the unhesitating answer to the question as to
whether the "Manifesto" was based upon revelation.
Fortunately, however, there is direct evidence that the "Manifesto" was
the product of revelation.
President Woodruff himself declared at the said conference that "to have
taken a stand in anything which is not pleasing in the sight of God, or before
the heavens, I would rather have gone out and been shot."
The Church had courageously supported what they believed to be a command
of God. Any change would have to come from a revelation from God. President
Woodruff had prayed about the matter, and had besought God repeatedly what to
do. On September 24, 1890, "the spirit came upon him" and the "Manifesto" was
the result. This was publicly stated at the time of the conference of October,
1890.
In his journal of September 25, 1890, President Woodruff writes: . . .
after praying to the Lord and feeling inspired I have issued the following
declaration [the 'Manifesto'] which is sustained by my counselors and the
Twelve Apostles."
On December 19, 1891, in a Church petition for general amnesty, signed by
the Presidency and the whole Council of the Twelve, occurs the following
statement:
According to our faith the head of the Church receives from
time to time, revelations for the religious guidance of his people.
In September, 1890, the present head of the Church, in anguish
and prayer, cried to God for help for his flock, and received the
permission to advise the members of the Church of Jesus Christ of
Latter-day Saints that the law commanding polygamy was henceforth
suspended.
Even with these statements, the nature of the "Manifesto" became a
subject of discussion among the people. The question that captions this
chapter was asked by many. When these controversies reached the ears of
President Woodruff be proceeded to answer them in public. This was done in
unmistakable words, notably on one occasion, on Sunday, November 1, 1891, in
Logan, reported in the Deseret Weekly News, of November 7, 1891 (Vol. 43, pp.
659, 660)
The report of this sermon, by Elder Arthur Winter, was published in
President Woodruff's lifetime, and therefore subject to his correction, if
inaccurate.
In Logan he said among other things:
. . . This Church has never been a day except by revelation.
And He will never leave it. It matters not who lives or who dies, or
who is called to lead this Church, they have got to lead it by the
inspiration of Almighty God. If they do not do it that way, they
cannot do it at all. . . .
I do not want the Latter-day Saints to understand that the Lord
is not with us, and that He is not giving revelation to us; for He
is giving us revelation, and will give us revelation until this
scene is wound up.
I have had some revelations of late, and very important ones to
me, and I will tell you what the Lord has said to me. Let me bring
your minds to what is termed the Manifesto. The Lord has told me by
revelation that there are many members of the Church throughout Zion
who are sorely tried in their hearts because of that Manifesto. . .
.
The Lord showed me by vision and revelation exactly what would
take place if we did not stop this practice. If we had not stopped
it you would have had no use for . . . any of the men in this temple
at Logan; for all ordinances would be stopped throughout the land of
Zion. Confusion would reign throughout Israel, and many men would be
made prisoners. This trouble would have come upon the whole Church,
and we should have been compelled to stop the practice. Now, the
question is, whether it should be stopped in this manner, or in the
way the Lord has manifested to us, and leave our Prophets and
Apostles and fathers free men, and the temples in the hands of the
people, so that the dead may be redeemed. . . .
. . . The Lord . . . has told me exactly what to do, and what
the result would be if we did not do it. . . . But I want to say
this: I should have let all the temples go out of our hands; I
should have gone to prison myself, and let every other man go there,
had not the God of Heaven commanded me to do what I did do; and when
the hour came that I was commanded to do that, it was clear to me. I
went before the Lord, and I wrote what the Lord told me to write. .
. .
At the same meeting in Logan, President George Q. Cannon said:
We have striven to the utmost extent of our ability to convince
this nation that this is a true principle of religion. I myself have
testified before Presidents of the United States, before Cabinet
officers, before the judges of the Supreme Court, before members of
the United States Senate and House of Representatives, and before
committees of Congress, that I knew that doctrine was from God. I
told them I felt that if I had not obeyed it I would have been
damned, because the Lord gave to me a direct command to obey that
principle. . . .
Over a thousand have gone to prison to show our sincerity. A
prominent official of this Territory said to a gentleman the other
day: "They say to me that these people are not sincere." "Why," says
he, "I know they are sincere. I went myself to the penitentiary and
I labored with all the power I had to convince Lorenzo Snow that he
should express his willingness to obey the law; but notwithstanding
all my persuasions, and notwithstanding he had a year and a half
sentence upon him, I could not move him. I believe he would have
gone out and been shot rather than to have said he would get out of
prison on such terms. . . ."
God gave the command and it required the command of God to
cause us to change our attitude. President Woodruff holds the same
authority that the man did through whom the revelation came to the
Church. It required that same authority to say to us, "It is enough.
God has accepted your sacrifice. He has looked down upon you and
seen what you have passed through, and how determined you have been
to keep His commandments, and now He says. It is enough." It is the
same authority that gave us the principle. It is not the word of
man. (Deseret Weekly News, November 21, 1891, Vol. 43, p. 689)
Certainly, the "Manifesto" was based on revelation. It has the full
effect of a commandment of God. Those who ignore it are breakers of the law of
the Church. And, it must be kept in mind that, under divine procedure,
whenever the Church of God is established on earth, no legitimate Priesthood
power operates outside of the Church.
7. WHAT IS AN ANGEL?
Divine guidance may be communicated to man in several ways. God, the
Father, may appear, Himself, as He has done at the opening of dispensations of
the gospel. More frequently His Son, Jesus Christ, has appeared. On many
occasions, messengers have been sent out from the spiritual domain to help men
on earth. Often, mortal men have been delegated to help their fellows.
Usually, however, the divine message is conveyed by the Holy Spirit, the
influence radiating from God and touching every part and personality in the
universe. Any or all of these means of communication have been employed in the
wisdom of the Lord.
Numerous references to angels are found in the sacred scriptures, ancient
and modern. In the Bible, angels ministered to Abraham, Jacob, Gideon, Elijah,
Zachariah, and many others. In the Book of Mormon, angels ministered to Nephi,
to the sons of Helaman, to the twelve disciples, and to multitudes of others.
In modern days, angels appeared to Joseph and others; and in the revelations
to the Prophet, angels and their functions are repeatedly discussed. There can
be no question about the important functions of angels in the course of human
salvation.
There is, however, much confusion in the use of the term angel. Yet an
examination of sacred history makes clear that under the most general
definition, angels are personages out of the spirit world, sent to earth as
messengers of the Lord. This is in full accord with gospel doctrine. The
spiritual, invisible world out of which man comes and into which he returns,
is filled with uncounted hosts of such personages. There can be no reason why
the Lord may not use them for His purposes in accomplishing the plan of
salvation for His earth-children. Indeed, angels residing in the presence of
God (D. & C. 130:7) are waiting to be sent forth in connection with this great
work (D. & C. 86:5). Angels were sent to commit the gospel in this as in
former dispensations (D. & C. 27:16; 20:10) God calls by the ministering of
angels (D. & C. 43:25) They may minister also to personages in heaven (Psalm
103:20) With respect to the earth an angel is a messenger of God to assist in
consummating holy purposes. He is a "ministering spirit" (D. & C. 136:37 )
The term angel is applied to different classes of beings. Some appear to
be spirits who have not yet attained to the earth estate, and do not possess
celestialized earthly bodies. Others are personages who have lived on earth,
but have not yet been resurrected. A third class are those who have gone
through the earth experience and have been resurrected, as Moroni who visited
the Prophet Joseph Smith. In all likelihood, personages, known as angels, are
used according to their fitness to serve.
A passage in the Doctrine and Covenants gives a more restricted or
technical definition of an angel. "Angels, . . . are resurrected personages,
having bodies of flesh and bones" (D. & C. 129:1) This is confirmed by the
doctrine that persons who have won the right to enter the celestial glory, but
have not been sealed in marriage cannot receive the highest exaltation. They
"are angels of God forever and ever" (D. & C. 132:17). This may be the most
accurate definition of an angel.
The duties of these messengers of God are many and varied, as set forth
in Holy Writ. They may announce the truths of the gospel, or convey special
messages to individuals or nations. They may act as guardians to protect thee
righteous, or agents not inflict divine penalties upon the wicked. They may
come, as at the beginning of a dispensation, with authority to bestow the
Priesthood or to help in the development of the organized Church. In short,
they go and do as they are bidden.
The angels of God, or their influence, always come in light. It may be
light to the eyes if it be a personal appearance, or the light that leads to
righteous works if it be a spiritual message. It is an interesting observation
of the Prophet Joseph Smith that "angels who minister to this earth . . .
belong or have belonged to it. . . . The angels . . . reside in the presence
of God, on a globe like a sea of glass and fire, where all things for their
glory are manifest, past, present, and future, and are continually before the
Lord" (D. & C. 130:5-7).
Satan also has his messengers. The hosts who fell from heaven in the
preexistent council are busily engaged in opposition to God's purposes for
man's salvation. They are sent out to lead men into sin. They are angels of
untruth, therefore of evil. They feed on lies.
These evil "angels" use deception as their main tool of destruction. They
simulate all that is good. They urge the satisfaction of sensual appetites. In
the words of Brigham Young, they tell a hundred truths so that the one lie may
be accepted. Sometimes they may come as angels of light, in borrowed or stolen
raiment. Always they fail to reveal themselves as they are.
Satan and his evil angels are bodiless. That is their heavy punishment.
Their power, now and hereafter, is greatly limited by this lack. Therefore,
they often seek enhance into human bodies, even bodies of lower animals.
Whenever this occurs, the individual thus made to share his body is caused
much agonized suffering.
However, one does not really need to fear the angels of evil. They are
essentially cowardly. They fear light and truth. Darkness and untruth are
their native habitat. Their successes always come when the mind of man is
darkened by unbelief or unholy practices. A resolute determination to have
nothing to do with them drains their strength. They are mortally afraid of the
power of the Priesthood. The command, "Get thou behind me," coupled with
righteous living, is sufficient to drive them away. Yet, one must always be on
guard against new forms of temptation in which these messengers from evil and
with evil may appear to offer transient satisfactions.
Three keys for recognizing messengers out of the unseen world were given
by the Prophet Joseph Smith:
There are two kinds of angels in heaven, namely: Angels, who
are resurrected personages, having bodies of flesh and bones --
For instances, Jesus said: Handle me and see, for a spirit hath
not flesh and bones, as ye see me have.
Secondly: The spirits of just men made perfect, they who are
not resurrected, but inherit the same glory.
When a messenger comes saying he has a message from God, offer
him your hand and request him to shake hands with you.
If he be an angel he will do so, and you will feel his hand.
If he be the spirit of a just man made perfect he will come in
his glory; for that is the only way he can appear --
Ask him to shake hands with you, but he will not move, because
it is contrary to the order of heaven for a just man to deceive; but
he will still deliver his message.
If it be the devil as an angel of light, when you ask him to
shake hands he will offer you his hand, and you will not feel
anything; you may therefore detect him.
These are three grand keys whereby you may know whether any
administration is from God (D. & C. 129:1-9).
Deceit is the mark of evil. Even if the evil messenger does not appear in
person, the test is the same. Compare the offering with the principles of
truth. The sure sign of Satan will then appear.
8. WHENCE CAME THE TEMPLE
ENDOWMENTS?
It was inevitable that those who have sought to destroy the truth of the
Prophet Joseph Smith's message would misinterpret the temple endowment. They
have set up the theory that Joseph Smith merely adapted the temple conception
and ritual from the rituals of fraternal, secret organizations.
The charge that the temple endowment is so derived is not confirmed by
the evidence at hand.
First, almost from the organization of the Church, Joseph promised the
people a higher endowment a continuation of that received in baptism. It was
to be a gift bestowed upon those who had attained a greater maturity in gospel
life.
To this end the Kirtland Temple was hurried to completion in 1836, though
amidst much toil and sacrifice. Then, at the dedication, some ordinances were
given preparatory to the fuller endowment to come. There was nothing new about
temple work when it came in its greater completeness. It was expected.
Second, on January 19, 1841, when Joseph Smith had not yet belonged to a
fraternal organization, he recorded a revelation which explains in general
outline the temple ritual. It says:
"For there is not a place found on earth that he may come to
and restore again that which was lost unto you, or which he hath
taken away, even the fulness of the priesthood. . . .
"Therefore verily I say unto you, that your anointings, and your
washings, and your baptisms for the dead, and your solemn assemblies, and your
memorials for your sacrifices by the sons of Levi, and for your oracles in
your most holy places wherein you receive conversations, and your statutes and
judgments, for the beginning of the revelations and foundation of Zion, and
for the glory, honor, and endowment of all her municipals, are ordained by the
ordinance of my holy house, which my people are always commanded to build unto
my holy name.
"For I deign to reveal unto my church things which have been kept hid
from before the foundation of the world things that pertain to the
dispensation of the fulness of times.
"And I will show unto my servant Joseph all things pertaining to this
house, and the priesthood thereof and the place whereon it shall be built."
From the pulpit the Prophet announced thenceforth the building of the temple
and the work to be done therein for the living and the dead.
On May 4, 1842, he administered the temple endowment in rooms in the
upper story of his brick store, improvised for the purpose." All the while,
before and after, he gave instructions concerning the temple to be built and
the endowment therein to be given.
Third, many of the men who joined the Church were brethren in fraternal
circles, such as Hyrum Smith, the Prophet's brother, Heber C. Kimball, Newel
K. Whitney, George Miller, Austin Cowles, John Smith, Elijah Fordham, and
others. Nowhere can a word be found from these many men indicating that the,
placed temple work in a class with the ritual of the fraternal orders to which
they belonged. Had there been such, some of these men would have mentioned it,
for not all remained true to the Church.
Fourth, that there are similarities in the services of the temple and
some secret organizations may be true. These similarities, however, do not
deal with basic matters but rather with the mechanism of the ritual. Moreover,
they are not peculiar to any fraternity. They are used and have been used by
people throughout the centuries. They belong to the common heritage of
mankind. Joseph Smith had the right to employ such commonly used methods and
symbols without being charged with plagiarizing from any particular group. The
Prophet taught baptism by immersion; but none so far has held that he
purloined that type of baptism from the Baptists. Immersion comes down the
ages from the days of Jesus Christ and before. The beginnings of such
practices are lost in the mists of antiquity.
The temple ritual is essentially symbolic. Its ordinances are not only
ancient but also represent profound truths. They may be widely used by others
than Latter-day Saints, but they do not have the same meaning in all
organizations.
Fifth, women as well as men receive the temple ritual. Only a man and a
woman together can receive the highest blessings of the temple. Usually,
perhaps always, men only receive the rituals of the many man-made secret
societies. The women form auxiliary organizations.
Sixth, there is a great difference between the objective of temple work
and those of the many secret organizations though they no doubt have high
ideals of living.
In the temple endowment the final ideal is that by obedience to God's law
man may be in association with God. The endowment has the promise of eternal
growth, of endless blessings. This is not the ordinary objective of a man-made
secret society.
Seventh, finally it may be said that the temple endowment is not secret.
All who meet the requirements for entrance to the temple may enjoy it. Since
it is sacred it is not bandied about the streets or in gossiping parlors. It
is, in outline: the story of man's eternal journey; instructions to make the
endless journey increasing and progressive; covenants that we will so live as
to make the journey an upward one; a warning that sometime we shall be called
upon to show whether we have kept our covenants; and, the great reward that
comes to the faithful and the righteous.
Every member of another organization will know whether this is like his
fraternity ritual.
Many members of secret societies have joined the Church of Jesus Christ
of Latter-day Saints. They have been faithful to their covenants. But as they
have come to the temple of the Lord, they have said, in the words of one
former member, "Secret societies have nothing to teach the Latter-day Saints."
Carefully and intelligently studied, the proposition that the Mormon
endowment was built upon secret fraternal rituals cannot be accepted by any
thoughtful person.
Joseph Smith received the temple endowment and its ritual, as all else
that he promulgated, by revelation from God.
1. IS THE BIBLE TRANSLATED CORRECTLY?
The eighth Article of Faith declares that "We believe the Bible to be the
word of God as far as it is translated correctly." This implies that there are
mistranslations in the Bible. Moreover, the Prophet Joseph Smith, from the
beginning of his ministry, gave some time to revising passages in the Bible
which had been translated incorrectly or so rendered as to make the meaning
obscure. (Joseph Smith, History of the Church, notably Volume 1)
Errors in the translation of the Bible are due primarily to the fact that
the original documents are lost. The manuscripts from which our Bible
translations have been made are copies, perhaps copies of copies of the
originals. Even in our day, with our many modern helps, it is practically
impossible to secure a letter-perfect copy of a book if done by hand. It is
not a matter of dishonesty, but of human limitations. The wrong word may be
written, or a word so written as to convey a false meaning; for example the
accidental absence of a dot converts the Aramaic sign for rope into camel.
Therefore we have long wrestled with the meaning of the Biblical statement,
"It is easier for a camel to go through the eye of a needle," which really
should read, "It is easier for a rope to go through the eye of a needle"
(Matthew 19:24). Likewise, the statement, "Let the dead bury the dead" has
been perplexing. The Aramaic word for dead is metta and for town, matta. It
becomes likely, therefore, that the true saying was, "Let the town bury the
dead," a very common practice in the days of Christ. (Lamsa, Gospel Light)
More serious are the evident attempts by ancient copyists to clarify or
correct the text of the manuscripts by inserting personal comments, which, in
course of time, have become parts of the sacred record. As an illustration, 1
John 5:7, 8 reads, "For there are three that bear record in heaven the Father,
the Word, and the Holy Ghost, and these three are one. And there are three
that bear witness in earth, the spirit, and the water, and the blood; and
these three agree in one." It is said that two hundred and fifty Creek
manuscripts exist, containing this section of John's epistle, but do not
contain the words in verses 7 and 8. Only four known manuscripts made after
1400 A. D. contain these words, and they are not found in any known manuscript
before the seventh century after Christ. The words were evidently added by a
scribe and have given rise to much religious misunderstanding. (Sims, The
Bible from the Beginning; McGavin, An Apology for the Book of Mormon)
Earnest efforts, employing every available device, have been made by
lovers of the Bible to discover such errors, and thus to purify the text of
the Bible. The various existing manuscripts have been compared with minute
care to detect differences. Quotations from the Bible by ancient writers, when
perhaps earlier copies were extant, have been assembled and compared. The
human toil given to such labor is a noble example of the esteem in which the
sacred scriptures are held. It is another evidence of his greatness that
Joseph Smith was one of the early workers in the so-called textual criticism
of the Bible.
Another group of workers has undertaken to discover the origin,
authorship, and history of the many parts of the Bible. Their avowed objective
is not to discredit the Bible, but to discover truth. To accomplish their
purpose, methods of literary and historical criticism have been employed. From
dissimilarities in style and contemporary historical sources, and by other
means it has been inferred, for example, that certain books of the Bible are
composites of several original manuscripts, or have been written by several
authors. This is the so-called Higher Criticism. However honest and
God-fearing these workers may be, many of their conclusions and explanations
remain in the field of inference, not of fact. Whether the Pentateuch and
Joshua are made up from four original documents, or the Gospel of John and the
Book of Revelation were written by two different writers, or Paul did not
write the Epistle to the Hebrews, may ever remain in the region of hypothesis,
so far as the findings of Biblical scholars are concerned. The purpose of
Higher Criticism may be acceptable; but its limitations must ever be kept in
mind. Theories have the same value in Biblical study as in chemistry, but no
more; and theories are forever changing. This is well brought out in the
"modern trend" in Biblical criticism (Willett, The Bible Through the
Centuries; White, A History of the Warfare of Science and Theology in
Christendom; Journal of Bible and Religion, Vol. 6, part 2).
How the sacred scriptures were translated from ancient tongues into
English and made available to the common man is a most thrilling chapter in
human history. Love of God and man was the driving impulse of the translators;
disgrace and death were their frequent reward. The names of Wycliffe, Tyndale,
Coverdale, and many others, including the makers of the so-called authorized
or King James' translation, should be held in reverence by all
English-speaking people. Like honor should be shown those who made the Bible
available in other tongues: German, French, Scandinavian, etc. The Bible has
rendered manifold service to every nation which it has entered. As it formed
and fixed the English language, and unified the German tongue from Luther's
version, so it has influenced deeply all peoples who have received it. (J.
Patterson Smythe, How We Got Our Bible; Goodspeed, The Making of the English
New Testament; Colwell, The Study of the Bible)
It should be remarked that the translation of the Bible into several
modern languages has helped us to understand the meaning of many passages
otherwise obscure. To convert the ideas recorded in Hebrew or Creek into
another language is not an easy task. The translator at best is only an
interpreter of the tent. It is well therefore to compare, say a standard
translation in German or French with one in English. The peculiar genius of
one language often permits a clearer expression of the original meaning.
In recent years many new translations of the Bible into English have been
made, chiefly to render the text in modern, colloquial language, though others
have sought primarily to make the rendering correspond more exactly with the
text. These modern translators have had at their command for comparison many
more manuscripts than were possessed by the translators in 1611. Each such
translation has contributed something towards our fuller understanding of the
Bible; for example, King James' version says, "Else what shall they do which
are baptized for the dead, if the dead rise not at all? why are they then
baptized for the dead?" (1 Corinthians 15:29) The Smith and Goodspeed
translation makes the thought clearer, "Otherwise what do people mean by
having themselves baptized on behalf of the dead? If the dead do not rise at
all, why do they have themselves baptized on their behalf?"
However none of these translations surpasses the King James' version of
the English Bible in beauty of language and spiritual connotation, and
probably in faithful adherence to the text available to translators. It is
this version which is used by the Church of Jesus Christ of Latter-day Saints
in all of its official work both at home and abroad. The literature of the
Church refers invariably to the King James translation. Other translations are
used by the Church only to help explain obscure passages in the authorized
version. This translation is recommended to obtain an acquaintanceship with
the Hebrew scriptures.
The hundreds of revisions made by the Prophet Joseph Smith some of them
extensive and exhaustive, are very enlightening. Note the following as lesser
examples: Genesis 38, King James' version, says, "They heard the voice of the
Lord God walking in the garden"; the Inspired version reads, "They heard the
voice of the Lord God, as they were walking in the garden" (Genesis 3:13); 2
Samuel 24:16, King James' version, says, The Lord repented him of the evil,
and said to the angel that destroyed the people, It is enough: stay now thine
hand"; the Inspired version reads, "For the people repented, and the Lord
stayed the hand of the angel"; Exodus 10:27, King James' version, says, "But
the Lord hardened Pharaoh's heart"; the Inspired version reads, "But Pharaoh
hardened his heart"; Luke 9:24, King James' version, says, "For whosoever will
save his life shall lose it: but whosoever will lose his life for my sake, the
same shall save it"; the Inspired version reads, "For whosoever will save his
life, must be willing to lose it for my sake; and whosoever will be willing to
lose his life for my sake, the same shall save it."
Latter-day Saints believe that the protecting hand of the Lord has been
over the Bible, whether in the ancient manuscripts or in copies of the
earliest documents. Modern scholarship and modern revelation have clarified
erroneous and difficult passages. How the Bible came to be is unimportant
compared with what it says. The real message of the Bible has been preserved,
unimpaired, and is confirmed by every new translation, That message continues
to be the greatest ever given to man.
2. ARE THE EARLY BOOKS OF THE BIBLE
(THE PENTATEUCH AND JOSHUA)
HISTORICALLY CORRECT?
Events and personages are of frequent mention in the Bible. The opinion
has often been voiced that they are but creations of the imagination --
mythical figures and episodes, parts of Hebrew folklore. However, it has
always been conceded that if they are found mentioned in contemporaneous
documents, outside of the Bible, their historicity may well be accepted.
Just that has been found to be the case. Recent archaeological study has
uncovered ancient documents which certify to the correctness of the Bible
accounts. Since World War I, such finds have been especially numerous. Every
spadeful of earth removed from the buried past, every broken potsherd
uncovered, every inscription deciphered seems to have added to the historical
authenticity of the Bible, by direct or indirect proof. Indeed, these finds
have made Bible times of four thousand years ago better known than English
history of one thousand years ago. And, future discoveries may add much to
present knowledge.
This does not mean that every Bible historical statement has been
confirmed, or that there are no errors in the Bible story. Latter-day Saints
have long been taught to believe the Bible "as far as it is translated
correctly"; and also that the Lord operates through imperfect human
instruments. It does mean, however, that if the major historical statements
are found to be correct, the verity of the whole story is enhanced. It has too
often been the case that, because historical events in Holy Writ are but
vehicles for moral truths, historians have studied the Bible under a cloud of
prejudice. That is not the way of true scholarship.
It is not to be expected that all the events recorded in the Bible, often
of minor and local historical importance, should be recorded on the monuments
of the past in other countries. Kings sought to make imperishable records of
their own valor. At no time was Hebrew history of major concern to neighboring
countries. It is therefore surprising that so many of the events of
Israelitish history stand forth boldly in the recorded history of neighboring
lands.
Until a few years ago it was held that the compilation of the early books
of the Bible was based upon oral tradition, corrupted throughout the
centuries, since the art of writing was not invented in the days of Abraham.
Now it is known beyond cavil that writing antedates Abraham by hundreds, if
not thousands, of years. It may well be believed, therefore, that the early
Bible books are based upon ancient documents written by Moses himself, and
others.
The Bible accounts of the creation of the earth and man, the early
patriarchal days, the Garden of Eden, the flood, and the Tower of Babel occur
in early Chaldean records. It is evident that the stories of these events were
carried down from earliest antiquity. Actual deposits implying a great flood
have been found in Babylonia. Towers of Babel, ziggurats, formerly crowned by
temples, have been excavated in Babylonia. One of these may well be the
Biblical Tower of Babel (Smith, The Chaldean Account of Genesis; Woolley, The
Sumerians, and Ur of the Chaldees).
Ur of the Chaldees has been found and uncovered. A high degree of culture
characterized Ur in the days of Abraham. It is clear now that Abraham might
have been a learned man, amply able to write his own memoirs. The people of Ur
were polytheistic. Abraham, a monotheist, left Ur in protest against the
worship of false gods. The birth and presence of Abraham in Ur and his
departure therefrom, as stated by the Bible, may unhesitatingly be accepted.
The name Abram was in use in the days of the "Father of the Faithful."
It is now well known that in antiquity there was regular, large
intercourse among Babylon, Palestine, and Egypt. The journey of Abraham to the
Promised Land does not now seem so difficult an undertaking. Many of the
cities of Canaan mentioned in Genesis have been found and identified.
"Uru-Salem" (Jerusalem) was a city of importance in Abraham's day. One
uncovered story seems to tell of Abraham's coming to Canaan, which was looked
upon as an invasion by some of the inhabitants of the land. The narrative of
the battle of four kings has been shown to be authentic.
Modern scholarship has revealed that in the days of Abraham, shepherd
kings, the Hyksos, Semites of the blood of Abraham, had invaded Egypt and
become its rulers. That may account for the friendly reception of Abraham by
the then ruling Pharaoh, a shepherd king. The discovered records inform us
that neighboring nations came in times of drought to buy foodstuffs from the
fertile valley of the Nile, just as the Bible declares was done by Jacob and
his sons. A man is mentioned who represented the Pharaoh in hoarding grain in
years of plenty and doling it out in lean years as was done by Joseph.
The shepherd kings, Semites akin to the Hebrews, ruled Egypt until the
time of Moses. The Egyptian oppression of Israel began about the time the
Egyptian rulers, not of Semitic blood, regained control of the country. The
Pharaoh of the oppression of Israel was undoubtedly Thothmes II whose
mummified body has been found. The Pharaoh who ruled at the actual time of the
exodus from Egypt was Amenhotep II, whose mummy has also been found. There is
even some fairly acceptable record of the tenth plague, the slaying of the
first born. The princess who found Moses has been identified with great
certainty, under the name of Hatshepsut. Dates and persons from the ancient
records confirm the Bible story. That Egyptian and Biblical chronologies
harmonize is of particular note in establishing the historicity of the Bible.
The Midian to which Moses repaired after his exploit in Egypt was a
country of high culture. The worship of Jehovah and Elohim was current there,
justifying Joseph Smith's statement that Jethro, Moses' father-in-law, held
the true Priesthood. In the Sinaitic peninsula the inscription on a rock has
been found giving a date corresponding to the Exodus and a name corresponding
to Moses.
Research has revealed contemporary records mentioning the invasion of
Palestine by the Hebrews after the long sojourn in Egypt. Even the name
Israel, strictly a Hebrew name, has been found carved in a rock. The
Canaanitish idolatrous civilization and religion have been shown to correspond
thoroughly with the Bible record.
Of especial note is the conclusion, after careful study that the Hebrew
laws, such as the Ten Commandments are more primitive "than the corresponding
laws of the Babylonians or Hittites." This confirms the Latter-day Saint
belief that the gospel was given to Adam, and in many lands has come down in a
corrupted form, but maintained in its purity among Israel (Barton, The
Haverford Symposium on Archaeology and the Bible).
The forty years' sojourn in the wilderness has been explained by the
likelihood that the people settled temporarily in Midian, a friendly country,
well known to Moses. This is more credible than a long wandering in the
Sinaitic peninsula, covered with roads, mines, and quarries under the Egyptian
government.
The long discussions about the actual date of the fall of Jericho and
therefore of the occupation of Palestine by Israel have been settled in favor
of the Bible date. It has been shown that the walls of Jericho fell under a
sudden catastrophe. Parallel walls surrounded the fortress of Jericho; wooden
beams were laid from wall to wall upon which houses were built, as Rahab's
house, "built upon a wall." The corroboration of the Bible account is then
complete.
A group of letters the Tell el Amarna tablets written about the days of
Joshua, discusses repeatedly the invasion of Palestine of the "Habiru," the
Hebrews. Cities and events conforming to the Bible story are there mentioned
repeatedly.
These, with many other examples that might be cited, go to show that
modern Biblical archaeology supports better than could really be expected the
historical claims of the Pentateuch and the Book of Joshua -- as well as the
other books of the Bible. It must always be kept in mind that in its early
history, the Israelitish nation was insignificant compared with the many
important neighboring nations. At best, it was only another troublesome group
of people to Egypt and other lands. It must be remembered, also, that
monuments were built to celebrate the great deeds of king and country. The
minor affairs as then conceived of the Hebrews, would hardly be expected to be
memorialized in costly structures of stone, or in special writings on papyrus
or clay.
It may well be asked how the archaeological information of the day has
been obtained. In Egypt, Assyria, Babylon, and other countries of antiquity,
great stone monuments in the form of men, beasts, or shafts (steles) were
built to commemorate the noble deeds of the rulers, notably the kings. On
these were cut inscriptions relating historic events. Sometimes the proud
monarch would cut the story into the face of a prominent cliff. The Egyptians
wrote much on papyrus, which has been preserved under the dry climate of the
Nile valley. In Babylonia and Assyria with a higher rainfall, symbols were
pressed into tablets of clay, then dried or baked. Inscriptions on pottery
have furnished many a clue. Through romantic and magnificent studies and
efforts of scholarship, Egyptian hieroglyphics, cuneiform, and other writing
may now be read.
Several recent finds have contributed much to the knowledge of early
Biblical days. In 1887, a country woman of Tell el Amarna, a village on the
Upper Nile, found in a rubbish heap a collection of inscribed clay tablets, an
ancient file of correspondence written chiefly from Egyptian overlords in
Palestine to the Pharaoh of Egypt. These letters and dispatches were dated at
the time of Joshua, when the Hebrews were settling in Palestine. Invaluable
knowledge was gained from these tablets.
In 1929, another collection of historical tablets was found in Ras Shamra
in Asia Minor, opposite Cyprus. These are contemporary with the Tell el Amarna
tablets, and throw further light on the conquest of Canaan by Israel. They
emphasize the Semite culture and religion of that day.
Equally important appear to be the glazed potsherds covered with writing
discovered in Lachish, twenty-five miles southwest of Jerusalem in 1933. These
have not all been deciphered, but they date from about 600 B. C., long after
the days of Joshua, and reveal conditions of that time. From them may come
also new knowledge concerning the early history of the Bible.
The sources of Biblical archaeology are many. The finest and most
praiseworthy scholarship has been applied to them. Much has been learned; more
will be learned.
The question at the head of this chapter may then be answered: As far as
human learning has progressed, nothing has been found to discredit the
historicity of the early books of the Bible; so much has been found in support
of the historical claims of these books, that we are justified in looking upon
them as correct historical documents, more accurate than other like documents
dealing with the same period of human history. The Bible is an historical
record accurate in its statements far beyond the expectations of scholars a
generation ago.
3. DID THE FLOOD COVER THE HIGHEST
MOUNTAINS OF EARTH?
This question, really of insignificant importance, is a good example of
man-made objections to the sacred character of the Bible, and therefore to
faith.
The coming of the flood and its extent and duration, are described in the
seventh chapter of the Book of Genesis. The account states that "the waters
prevailed exceedingly upon the earth; and all the high hills, that were tinder
the whole heaven, were covered. Fifteen cubits upward did the waters prevail;
and the mountains were covered." (Genesis 7:19-20)
A cubit, an ancient and well-known measure of length, is the distance
from a man's elbow to the end of his middle finger. The Egyptians fixed the
length of a cubit as 20.61 of our inches; the Greeks, 18:25 inches; the
Romans, 17.4 inches; the Hebrews, 17.58 inches; and the English, 18 inches.
The variation is small, from eighteen to less than twenty-one inches.
If we employ the largest of these values, 20.61 inches, fifteen cubits
would be something less than twenty-six-feet. This, then, was the depth of the
flood, according to Genesis.
The suggestion has been made that the flood filled every hollow and
valley until the earth was a great sphere of water covering the highest
mountain peaks twenty-six feet deep, Mount Ararat, seventeen thousand feet
high, "upon the mountains" of which the ark rested, would according to this
view have been completely under water. It is doubtful whether the water in the
sky and all the oceans would suffice to cover the earth so completely.
Another suggestion is that the earth at that time was so flat that a
depth of water of twenty-six feet would cover the highest hill. There is no
existing evidence of this supposition; and Mount Ararat did exist then
according to the record.
It has also been suggested that a blanket of water twenty-six feet thick
lay up and down the sides of every hill, mountain, and valley. This would seem
to be in defiance of the law of gravity, though under a long-continued,
furious rainfall such a layer, not too thick, might roll down every slope.
The fact remains that the exact nature of the flood is not known. We set
up assumptions, based upon our best knowledge, but can go no further. We
should remember that when inspired writers deal with historical incidents they
relate that which they have seen or that which may have been told them, unless
indeed the past is opened to them by revelation.
The details in the story of the flood are undoubtedly drawn from the
experiences of the writer. Under a downpour of rain, likened to the opening of
the heavens, a destructive torrent twenty-six feet deep or deeper would easily
be formed. The writer of Genesis made a faithful report of the facts known to
him concerning the flood. In other localities the depth of the water might
have been more or less. In fact, the details of the flood are not known to us.
Latter-day Saints know, through modern revelation, that the Garden of
Eden was on the North American continent and that Adam and Eve began their
conquest of the earth in the upper part of what is now the state of Missouri.
It seems very probable that the children of our first earthly parents moved
down along the fertile, pleasant lands of the Mississippi valley. The great
floods that have often occurred there make the description in Genesis seem
very reasonable indeed. And if the historian saw the flood there, it is not
unlikely that the waters covered the highest points or peaks, for there the
mountains are but hills.
Great floods have visited the earth. That has been amply proved. For
example, Professor C. Leonard Woolley, studying through excavations the
ancient history of Mesopotamia has found indisputable evidences of a flood in
the neighborhood of Abraham s ancestral city of Ur. Whether that flood is the
great flood of Genesis is not certain, for we do not know whether at that time
the children of Adam had spread from their original home in what is now
America into the lands now denominated Asia. (Woolley, The Sumerians)
Latter-day Saints look upon the earth as a living organism, one which is
gloriously filling "the measure of its creation." They look upon the flood as
a baptism of the earth, symbolizing a cleansing of the impurities of the past,
and the beginning of a new life. This has been repeatedly taught by the
leaders of the Church. The deluge was an immersion of the earth in water (D. &
C. 88:25; Brigham Young, Journal of Discourses, 1:274; Discourses of Brigham
Young, p. 603; Orson Pratt, Journal of Discourses, 1:331).
Though the whole of the earth was covered with water, the depth was
immaterial. When a person is baptized, it does not matter how far under the
water he is brought, nor whether every part of him is at the same depth. The
essential part of the symbolism is that he should be completely immersed.
So with the story of the flood. All parts of the earth were under water
at the same time. In some places the layer of water might have been twenty-six
feet deep or more; in others, as on sloping hillsides, it might have been only
a fraction of an inch in depth. That the whole earth, however, was under water
at the same time was easily possible under a terrific, long-continued
downpour, such as is described ii, Genesis. The depth of the layer of water is
of no consequence.
Many Bible accounts that trouble the inexperienced reader become clear
and acceptable if the essential meaning of the story is sought out. To read
the Bible fairly, it must be read as President Brigham Young suggested: "Do
you read the scriptures, my brethren and sisters, as though you were writing
them a thousand, two thousand, or five thousand years ago? Do you read them as
though you stood in the place of the men who wrote them?" (Discourses of
Brigham Young, pp. 197, 198). This is our guide. The scriptures must be read
intelligently.
4. DID THE SUN STAND STILL UPON
GIBEON?
In the Book of Joshua, 10:12-14, the following occurs:
Then spake Joshua to the Lord in the day when the Lord
delivered up the Amorites before the children of Israel, and he said
in the sight of Israel, Sun, stand thou still upon Gibeon; and thou,
Moon, in the valley of Ajalon.
And the sun stood still, and the moon stayed, until the people
had avenged themselves upon their enemies. Is not this written in
the book of Jasher? So the sun stood still in the midst of heaven,
and hasted not to go down about a whole day. And there was no day
like that before it or after it, that the Lord hearkened unto the
voice of a man: for the Lord fought for Israel.
There is no good reason to doubt the historicity of this event that
during a battle between Israel and the Amorites, daylight was extended far
beyond the usual limits of day. The sun and moon seemed to be at rest. It is
not the only account in history of similar phenomena.
The explanation of the occurrence made by the writer or some later
copyist, implies that the earth ceased its daily rotation and annual course
around the sun, to bring about the needed additional daylight for Israel's
victory in battle. This may well be questioned. Even limited human knowledge
suggests several simpler methods -- refraction and reflection of light, for
instance, by which the extension of daylight might be accomplished. Divine
power may stop the rotation of the earth, let that be clearly accepted, but it
certainly may have at its command other means for extending the hours of light
in a day.
A miraculous event, properly authenticated, must be accepted as any other
occurrence. An explanation of a miracle must however be held in doubt until
fully confirmed by acceptable knowledge.
A miracle is an occurrence which, first, cannot be repeated at will by
man, or, second, is not understood in its cause and effect relationship.
History is filled with such miracles. What is more, the whole story of man's
progress is the conversion of "miracles" into controlled and understood
events. The airplane and radio would have been miracles, yesterday. All
well-informed persons now admit that there may be countless forces in the
universe not yet recognized by man. These forces in their operation may
produce results baffling to man.
We no longer speak of supernatural events, for the invasion of the unseen
world by man has shown that all human experiences are but manifestations of
the one world -- are natural though perhaps not understood.
In the Old Testament are recorded fewer than one hundred in the New
Testament about half a hundred events that can be called miraculous. That is
not a large number for the thousands of years covered by Israel's history
before Jesus. Many more uncommon events, that have seemed miraculous, have
been recorded in every recent century of easy communication among men.
In view of recent progress, many of these "miracles" do not now seem so
strange. The cure of leprosy, making a barren woman fertile, the coming of
quails, the plagues of Egypt, and many others, are quite within the limits of
present human understanding. The floating of Elisha's ax ceases to be a wonder
in a day of magnetism. Others, on the other hand, are yet beyond our
comprehension, notably, perhaps, the two greatest miracles of all, the
creation of the earth and the coming of man.
It must also be kept in mind that some of the Bible miracles, especially
in the Old Testament, may be poorly described by the historians, or
incorrectly translated, and therefore confusing to us of a later day.
Latter-day Saints will do well to remember that the Lord does His work through
mortal men, subject to the weaknesses of the earth. Jonah in the belly of the
fish may be such a one which if fully understood would leave no question
behind.
The real quibble in the field of miracles arises over the intervention of
divine power in the affairs of men. As to this Latter-day Saints can take but
one side, for they believe in the existence of God, whose intelligence
permeates the universe. They believe that divine power and intelligence may
and do help weak humanity, true sons and daughters of God. Latter-day Saints
do not attempt to limit the extent of the Lord's intelligent power, to muzzle
Him, as it were. As the possessor of infinite knowledge and power, the Maker
of the heavens and the earth may at will set forces into operation to succor
His children or to give witness of His power.
5. WHAT IS THE MESSAGE OF THE OLD
TESTAMENT?
The contents of the Old Testament center upon the history of the people
chosen of God to accomplish a mighty purpose; a people who because of their
own actions passed through periods of progress and degeneracy. In telling the
story, the writers have sought to show that obedience to divine laws of
conduct leads to joy, while disobedience brings sorrow and defeat. In that
respect the teachings of the Old Testament are universal -- fitted for any
people, at any time.
To drive home the lesson, every literary device is used. History appears,
especially of contemporaneous events. There is constant resort to formal
preaching and teaching. Poetry, allegory, figures of speech, parables are
employed with powerful effect. Everywhere, the knowledge of the day, sometimes
limited, is reflected in the telling of the story.
Intelligent readers always separate the message of a book from its form
of presentation. That must be done in reading the Bible, if its true meaning
is to be caught.
The principles of truth, the gospel, have been taught by the Lord to man
from the beginning of the human race. At times, men have been divinely
inspired to commit to writing the eternal truths pertaining to human
existence. Thus have come the Holy Scriptures.
Nevertheless, though the doctrine contained in the Old Testament has been
given by the Lord, the actual writing has been done by mortal men, in their
own language. This is always so. The Lord, speaking to the Prophet Joseph
Smith, said, "These commandments are of me, and were given unto my servants in
their weakness, after the manner of their language, that they might come to
understanding." (D. & C. 1:24) That is, the Lord does His work in our behalf
through earthly instruments. Naturally, therefore, in outward form there may
be errors, or we may misunderstand the writer; but in inner substance the
eternal truth is preserved for those who read understandingly. This doctrine
has been stated in unusual beauty by Moroni, "Thou hast also made our words
powerful and great, even that we cannot write them; wherefore, when we write
we behold our weakness and stumble because of the placing of our words; and I
fear lest the Gentiles shall mock at our words" (Book of Mormon, Ether 12:25).
Further, it is well known that the original manuscripts of the Old
Testament have passed through numerous hands before they reached the form
available to us. They were copied by hand. Inaccurate as well as accurate,
dishonest as well as honest, unbelieving as well as believing scribes have had
access to them. Material may have been added or taken away; mutilations may
have occurred; through misunderstandings, or by deliberate act, errors and
changes may have crept into the text. In the words of Joseph Smith, the
Prophet, "I believe the Bible as it read when it came from the pen of the
original writers. Ignorant translators, careless transcribers, or designing
and corrupt priests have committed many errors."
The human element in the formation of the Old Testament explains many
things otherwise obscure. There are many episodes in the Old Testament that
suggest a lack of respect for human life. Undoubtedly, the Giver of life may
at His will take it. There may he times when life should be forfeited because
of sins committed. Yet, it is probable that in some reported cases the Lord
has been credited with commands that came from the lips of the human leaders
of the day. It is to he observed also that ancient Israel altogether too often
adopted practices of the primitive peoples of the day, rather than those
revealed by the Lord. Similarly, there are episodes which suggest low
standards of sexual morality, such as characterized the tribal neighbors of
ancient Israel. Such immoral episodes and other deviations from the law of the
Lord seem to be recorded as warnings. Men were no better then than they are
now. But it must always be kept in mind that the God of Israel thundered to
the people in the wilderness, "Thou shalt not kill," and, "Thou shalt not
commit adultery." Never has there been an abrogation of these commands.
Though allowances must be made for human imperfections, yet the Holy
Scriptures have never been wholly at the mercy of man. The essential message
of the Lord to His children on earth has ever been preserved. The books of the
Old Testament bring to us the unchanging doctrine of God's nature eternal
destiny of righteous, obedient mankind. They contain the most precious truths
of humanity. They give the most complete exposition of God's law for human
conduct. As they relate the story of God's dealings with His people, the
nature of our Father in heaven becomes better understood. Without the books of
the Old Testament, the earth would be poor indeed.
The Hebrew scriptures rise above the folklore of the nations as a
sun-bathed mountain peak rises out of the mists. For example, the Babylonian
Epic of the Creation centers around the battles of two gods who are both sea
monsters. The one monster overcomes the other and from his body the earth is
created. This account is translated as follows:
Then took their stand Tiamat and the leader of the gods, Marduk;
For the fight they approached, for the battle they drew near.
The lord spread out his net and enclosed her.
The evil wind from behind he thrust into her face.
As Tiamat opened her mouth to its full extent,
The evil wind he drove in, so that her lips could not close.
With the might winds he filled her belly.
Her courage was taken away, and she opened her mouth.
He let fall the spear, he burst open her belly,
He cut through her inward parts, he pierced her heart,
He bound her and her life destroyed;
Her body he cast down and stood upon it.
Then the lord rested, he gazed upon her body,
The flesh of the monster he divided; he formed a cunning plan.
He split her open like a flat fish into two halves;
One half of her he established and made a covering of the heavens.
He drew a bolt, he established a guard,
And not to let her waters come out, he commanded.
(George A. Barton, Archaeology and the Bible, pp. 272, 273)
Compare this near nonsense with the stately, clear, and understandable
account given in Genesis, first chapter:
In the beginning, God created the heaven and the earth.
And the earth was without form, and void; and darkness was upon
the face of the deep. And the Spirit of God moved upon the face of
the waters.
And God said, Let there be light: and there was light.
And God saw the light, that it was good: and God divided the
light from the darkness.
And God called the light Day, and the darkness he called Night.
And the evening and the morning were the first day.
And God said, Let there be a firmament in the midst of the
waters, and let it divide the waters from the waters.
And God made the firmament, and divided the waters which were
under the firmament from the waters which were above the firmament;
and it was so.
And God called the firmament Heaven. And the evening and the
morning were the second day.
And God said, Let the waters under the heaven be gathered
together unto one place, and let the dry land appear: and it was so.
And God called the dry land Earth; and the gathering together
of the waters called he Seas: and God saw that it was good.
And God said, Let the earth bring forth grass, the herb
yielding seed, and the fruit tree yielding fruit after his kind,
whose seed is in itself, upon the earth; and it was so.
And the earth brought forth grass, and herb yielding seed after
his kind, and the tree yielding fruit, whose seed was in itself,
after his kind: and God saw that it was good.
And the evening and the morning were the third day.
And God said, Let there be lights in the firmament of the
heaven to divide the day from the night; and let them be for signs,
and for seasons, and for days, and years:
And let them be for lights in the firmament of the heaven to
give light upon the earth: and it was so.
And God made two great lights; the greater light to rule the
day, and the lesser light to rule the night: he made the stars also.
And God set them in the firmament of the heaven to give light
upon the earth.
And to rule over the day and over the night, and to divide the
light from the darkness: and God saw that it was good.
And the evening and the morning were the fourth day.
And God said, Let the waters bring forth abundantly the moving
creature that hath life, and fowl that may fly above the earth in
the open firmament of heaven.
And God created great whales, and every living creature that
moveth, which the waters brought forth abundantly, after their kind,
and every winged fowl after his kind: and God saw that it was good.
And God blessed them saying, Be fruitful, and multiply, and
fill the waters in the seas, and let fowl multiply in the earth.
And the evening and the morning were the fifth day.
And God said, Let the earth bring forth the living creature
after his kind, cattle, and creeping thing, and beast of the earth
after his kind: and it was so.
And God made the beast of the earth after his kind, and cattle
after their kind, and every thing that creepeth upon the earth after
his kind: and God saw that it was good.
And God said, Let us make man in our image, after our likeness:
and let them have dominion over the fish of the sea, and over the
fowl of the air, and over the cattle, and over all the earth, and
over every creeping thing that creepeth upon the earth.
So God created man in his own image, in the image of God
created he him; male and female created he them. (Genesis 1:1-27)
The Bible account compared with the Babylonian, in the words of D.
Bernhard Stade, is "as a clear mountain spring to the slough of a village
cesspool" (Fosdick, Guide to the Understanding of the Bible).
What is the message of the Old Testament? From the first to the last, in
the Pentateuch, in the historical books, in the poetical books, and in the
prophets, it teaches the existence of a personal God, the Maker of the heavens
and the earth, the Father of the human race. It teaches that the earth and all
things upon it are provided for man's benefit but that man must obey law,
divine law, to secure the blessings he desires. It teaches that obedience to
the moral law, given by God for human conduct, involving faith in God, not to
be compared with man-made, ethical, selfish codes of action, is the most
important concern of man. It is the message of messages for humankind.
That message remains unchanged in essence from the first to the last page
of the Old Testament; but the people to whom it was given often fell from that
truth, and then by slow degrees found their way back.
In the words of Brigham Young, "In the Bible are the words of life and
salvation."
1. WHAT IS THE ATTITUDE OF THE
CHURCH TOWARD SCIENCE?
This question, frequently asked, is readily answered.
The Church, the custodian of the gospel on earth, looks with full favor
upon the attempts of men to search out the facts and laws of nature. It
believes that men of science, seekers after truth, are often assisted by the
Spirit of the Lord in such researches. It holds further that every scientific
discovery may be incorporated into the gospel, and that, therefore there can
be no conflict between true religion and correct science. The Church teaches
that the laws of nature are but the immutable laws of the Creator of the
universe.
This view has been held consistently by the Latter-day Saints from the
organization of the Church. A revelation given to the Prophet Joseph Smith in
1832, when science was yet in its swaddling clothes, declares:
And I give unto you a commandment that you shall teach one
another the doctrine of the kingdom.
Teach ye diligently and my grace shall attend you, that you may
be instructed more perfectly in theory, in principle, in doctrine,
in the law of the gospel, in all things that pertain unto the
kingdom of God, that are expedient for you to understand.
Of things both in heaven and in the earth, and under the earth;
things which have been, things which are, things which must shortly
come to pass; things which are at home, things which are abroad; the
wars and the perplexities of the nations, and the judgments which
are on the land; and a knowledge also of countries and of kingdoms
-- . . .
And as all have not faith, seek ye diligently and teach one
another words of wisdom; yea, seek ye out of the best book words of
wisdom; seek learning, even by study and also by faith. (D. & C.
88:77, 78, 79, 118)
President Brigham Young frequently expressed support of the labors of men
of science. For example, in one of his sermons he said:
I am not astonished that infidelity prevails to a great extent
among the inhabitants of the earth, for the religious teachers of
the people advance many ideas and notions for truth which are in
opposition to and contradict facts demonstrated by science, and
which are generally understood.... In these respects we differ from
the Christian world, for our religion will not clash with or
contradict the facts of science in any particular. (Discourses of
Brigham Young, pp. 397, 398)
President Joseph F. Smith made similar statements:
We believe in all truth, no matter to what subject it may
refer. No sect or religious denomination in the world possesses a
single principle of truth that we do not accept or that we will
reject. We are willing to receive all truth, from whatever source it
may come; for truth will stand, truth will endure.... True science
is that system of reasoning which brings to the fore the simple,
plain truth. (Joseph F. Smith, Gospel Doctrine, pp. 1, 6)
The gospel and science have the same objective -- the discovery and
possession of truth -- all truth -- hence follows the attitude of the Church
toward science expressed at the head of this chapter. However, science has
been content, until recently, to study the material universe, and to leave its
findings without reference to their possible effect upon human conduct. The
gospel on the other hand is primarily concerned with the manner in which truth
is used in the spiritual field, that is, with human conduct. For example,
science has discovered explosives of great power, and has shown how by their
use rocks may be shattered or projectiles shot through the air, and has left
this knowledge without comment as it its proper use. The gospel teaches that
this new power be not used in warfare, for wars are evil, but that it be used
in the peaceful arts of man. The gospel deals with right and wrong; science as
yet has scarcely touched this field. The gospel accepts God as the author of
all knowledge; science gathers facts and tries to interpret them, without
reference to a Supreme Being. In short, the gospel is the more inclusive;
present-day science, less inclusive. In the end, the two must become as one,
for their common objective is truth.
The Church holds that the methods used by science to discover truth are
legitimate. Indeed, all instruments and means developed for the exploration of
nature are welcomed. The Church claims the right to employ, in addition, such
processes as are peculiarly fitted to its search for truth in the spiritual
domain, which in turn may become tools in the advancement of a future science
freed from its present material bondage.
In this wholehearted acceptance of science, the Church makes, as must
every sane thinker, two reservations:
First, the facts which are the building blocks of science must
be honestly and accurately observed. In science, as in every human
activity, dishonesty, carelessness, or aberrations of senses or mind
may be encountered. The Church expects science to present accurately
observed and fully corroborated facts. Loose methods of study are
not acceptable. Indeed the vast body of scientific facts has been so
carefully garnered that it may in the main be accepted without
question.
Second, the interpretations of observed facts must be distinctly labeled
as inferences, and not confused with facts. The human mind properly attempts
to explain or interpret the phenomena of nature, the facts of observation. A
pencil looks bent in a glass of water. Why? asks the eager thinking mind. The
sun rises in the east and sets in the west. Why? Does the sun move around the
earth, or does the earth revolve upon its axis, to give the effect of day and
night? The answers to such questions are explanations or interpretations
really inferences, often called hypotheses or theories. These do not have the
certain value of facts, for they usually change as new facts are brought
forward. For example, with the knowledge at his command, Newton advanced the
theory that light consists of particles; later, Young explained the phenomena
of light as forms of wave motion; today with increasing knowledge both of
these theories are questioned, and another one is in the making. Meanwhile,
the phenomena of light remain unchanged; they are the same today as in the
time of Newton. Occasionally, but seldom, an inference such as the cause of
night and day becomes so well supported by discovered facts that it assumes
the dignity of a fact. Most inferences, however, are in a condition of
constant change, due to the continuing accumulation of new knowledge.
Dr. Albert Einstein, author of the relativity theory, speaks of
scientists as men who seek solutions of the mysteries in the book of nature
(Einstein and Infeld, The Evolution of Physics, pp. 1, 5). He insists that
nature's mystery story is not only still unsolved but may not have a final
solution. All that man can do is to collect facts, arrange them in an orderly
fashion, and then to make them understandable by "creative thought" -- that
is, by the formulation of inferences, explanations, interpretations,
hypotheses or theories, whatever the name may be.
In this particular do Latter-day Saints, in common with all thinkers,
sound a warning to science. There must be a distinct segregation of facts and
inferences in the utterances of scientific men. Readers of science should
always keep this difference in mind. Even well-established inferences should
not lose their inferential label. The facts discovered by an eminent
investigator may be safely accepted; his explanations may be of doubtful
value.
It is within recent time that Millikan and Compton, both Nobel prize
winners, held widely differing explanations of the nature of "cosmic rays."
And, recently, also, the discovery of the skull of a prehistoric ape with a
set of human-like teeth has overthrown the inference that teeth are always
true indications of the place of a fossil in the evolutionary scale. With
respect to this latter matter, there was pathos in the remark of the famous
anthropologist, Sir Arthur Keith, that "This discovery has destroyed the finer
points we anthropologists depend on for drawing the line between anthropoid
and man.
In summary: The Church supports and welcomes the growth of science. It
asks only that the facts of science be as accurately determined as human
powers permit, and that confusion between facts of science and inferences of
science be earnestly avoided.
The religion of the Latter-day Saints is not hostile to any truth, nor to
scientific search for truth.
2. HOW TRUSTWORTHY IS SCIENCE?
Science is man-made. It consists of facts and the explanations of facts.
Facts are gathered by man through his senses. Explanations are the products of
the mind. Therefore the trustworthiness of science may be measured by the
accuracy of human senses and the clearness of human thought.
The senses of man are greatly limited. A beloved friend a few hundred
feet away is but one of hundreds of indistinct, passing figures. The eye
cannot see far, clearly. The common speech of man becomes but a confused
murmur a short distance away. The ear cannot hear distant sounds, clearly. Far
enough away the eye does not at all distinguish figures, or the ear, sounds.
So with the other senses.
Further, no two pairs of eyes see exactly alike. No matter how careful
and honest the observers are, the moon is not of the same size to them, nor
the length of a measured stick. Knowing this, men of science make repeated
observations of the same phenomenon, and then seek other observers to check
the findings. Even then the final result is only an average of observations
made, approaching the full truth. Ever competent scientist is aware, often
painfully, of these limitations placed upon the senses of man.
Moreover, the eye is sensitive only to a small part of the wave spectrum.
Above and below the visible spectrum are greater invisible fields. The ear can
detect only a small span of sound waves. A more sensitive hearing organ would
hear a universe of sound now closed to man. The unaided senses of man at the
best can know only a very small part of the universe in which man dwells.
To increase the power of the senses, aids to the senses, instruments,
have been devised.
However all aids to man's senses, instruments made by human hands, lie
under definite and often serious limitations. The accuracy of the telescope is
decreased by distortions due to the nature of the glass of the lenses; there
are disturbing reflections, refractions, and colored fringes that hinder clear
vision. The most fundamental constants of science are not absolutely correct.
The velocity of light, atomic weights, the force of gravity, and the many
other constants from which [he pattern of science is woven, are but
approximations, often very close, to the true values. There is always a margin
of error. The [rue scientist admits this, and works on with the powers at his
command towards a higher degree of accuracy.
Scientific explanations, products of thoughtful reflection and reasoning
upon observed facts, are often nothing more than shrewd guesses or good
probabilities. That the sun rises in the east and sets in the west is an
unchanging fact of human experience. In earlier days, and for centuries, it
was held that this observation was due to the daily journey of the sun around
the earth. Now, with new facts at our command, we explain night and day by the
complete rotation of the earth upon its axis, every twenty-four hours. A
straight stick placed in a glass of water looks bent. That is an age-old
observation, the explanation of which has been changed several times. The
nebular hypothesis long explained the origin of the solar system; now another
inference holds sway. In the subatomic world of electrons new discoveries are
made almost daily, and the explanations are in constant flux. Chromosomes now
hold the center of the stage in the field of heredity, but the explanations of
their relationship to the properties of life are the present guesses of the
best scholars, which may be overturned tomorrow. Newton was only recently
pushed out of his old place by Einstein. No scientific worker worthy of his
task attempts to give a scientific explanation a higher standing than that of
an intelligent guess, supported by existing facts. New discoveries may modify
or upset the explanation (Einstein and Infeld, The Evolution of Physics).
The rising and setting of the sun, the bent stick in the pool are safe
facts of experience. The exact length of the day or the degree of bending of
the stick may not be determined with absolute accuracy by our poor senses. But
such facts are immeasurably more trustworthy than the general explanations of
such current, well-established facts. Facts of observation are generally more
trustworthy than inferences by the mind.
Cocksureness in science is a mark of the immature often self-deceived,
worker with nature. Those who have moved man's knowledge and control of nature
forward, and greatly, have always stood humbly before the inexhaustible ocean
of the unknown which they are trying to explore.
Science is trustworthy as far as human senses and reason are trustworthy
-- no more. When the credentials of science are examined, the claims of
religion seem more credible than ever. (Cook, The Credentials of Science, the
Warrant of Faith).
Flower in the crannied wall,
I pluck you out of the crannies,
I hold you here, root and all, in my hand,
Little flower -- but if I could understand
What you are, root and all, and all in all
I should know what God and man is
-- Tennyson
3. HOW OLD IS THE EARTH?
This is an ancient question which has occasioned much controversy. There
are at least three prevailing answers among faithful Bible-believing
Latter-day Saints. The fact appears to be that no man knows the age of the
earth.
The first group believe that the earth was created in six days of
twenty-four hours each. That is the earth was six days old at the coming of
Adam. This view is based upon the literal acceptance of the story of creation
as given in King James' translation of Genesis. (Genesis, chapter 1; Exodus
20:11) According to this belief there was a succession of sudden or
catastrophic creative events during this short period of time which led to the
formation of the earth. The catastrophists contend that the Lord is able
through His divine power, if He so desires, to form an earth or many earths in
short moments of time. They also quote the words of Moses as revealed to the
Prophet Joseph Smith, which follow closely the wording of King James'
translation (Pearl of Great Price, Moses, 2:1-31).
The second group hold that each day of creation was really one thousand
years, and that the earth therefore was six thousand years old at the coming
of Adam. Those who uphold this view quote as their support the statement of
the Apostle Peter, "one day is with the Lord as a thousand years, and a
thousand years as one day" (2 Peter, 3:8). In defense of this view the
statement made by Abraham is also quoted:
The Lord said unto me, by the Urim and Thummim, that Kolob was
after the manner of the Lord, according to its times and seasons in
the revolutions thereof; that one revolution was a day unto the
Lord, after his manner of reckoning, it being one thousand years
according to the time appointed unto that whereon thou standest.
This is the reckoning of the Lord's time according to the reckoning
of Kolob (Pearl of Great Price, Abraham, 3:4).
The third group believe that the creation of the earth extended over
immensely long periods of time, not yet correctly known by revelation or by
man's scientific advance, and that the earth therefore is very old. In support
of this view they marshal several arguments:
First. It is admitted that the Lord has power to accomplish His work in
His own way and time. "But nature and scripture both teach us that it has
pleased the Lord to work gradually. His purpose was to fill the earth with
inhabitants and yet only a single pair was created. ... It is His will that
the whole earth shall be filled with the knowledge of Himself; but the
diffusion of the knowledge has been left to gradual preaching and human
instrumentality. So in nature, trees, animals, and men have small beginnings,
and require time to attain to perfection" (A. McCall, "The Mosaic Record of
Creation." p. 213 in Aids to Faith).
Second. The word translated "day" in Genesis really means, in the
original, an age or undefined period of time, and is so rendered in several
translations of the Bible. Further the first three "days" could not have been
days such as we have, for the sun and the moon had not yet been placed in the
firmament. (Genesis, 1:5-19) Moreover, the word "day" is used frequently
throughout the Bible in a general sense as "the day of the Lord," "the day of
vengeance," "the night is far spent, the day is at hand."
Third. Scripture revealed in modern days to the Prophet Joseph Smith
indicates that the word "day" should be understood to mean periods of time,
for in the Abrahamic record of creation, each creative act is followed by the
statement "this was the first, or the beginning, of that which they called
night and day," "and this was the second time that they called night and day,"
and so on until "and they numbered the sixth time." (Pearl of Great Price,
Abraham, chapter 4) Then, "And the Gods concluded upon the seventh time." (
Abraham, 5:3)
Fourth. Genesis opens with the phrase "in the beginning God created the
heavens and the earth." It is quite agreed by students that the word
"beginning" is indefinite in its significance and may mean previous time or
previous eternity, according to subject -- as in the gospel according to John
"before the world was." (John 17:5) This is placed by the side of Alma's words
"all is as one day with God, and time only is measured unto men." (Alma 40:8)
as indicating that our measurement of time, with its short days and hours came
only with man.
Fifth. The slow processes of nature, as known to man, must long have been
in operation to lift the mountains from lake and sea bottoms, and to carve out
the valleys. All human experience points to the need of periods of time far
bar beyond six thousand years, to fashion the earth as it appears today, or as
it seems to have been throughout recorded history.
Sixth. Recent discoveries in the field of radio-activity have furnished a
"time-clock" which compels the belief that the earth is very old, far beyond
the former, accepted limits.
Those who upon the above and other views hold that the earth is very old,
have attempted to estimate the age of the earth in years. The method is always
based on a common principle. The rate at which some process is going on at the
present day is measured as accurately as possible, and the average change
produced in say one year, is compared with the total effect produced by that
process during the interval that has elapsed since its commencement. (Arthur
Holmes, The Age of the Earth, p. 29)
The earliest method of estimating geological time was to discover the
maximum thickness of the stratified formations in the earth's crust and to
determine the amount of sediment carried annually into the ocean. Geological
study indicates that the thickness of the earth's stratified formations is at
least 360,000 feet (Holmes, p. 79), and that the annual discharge of sediments
into the ocean is such as to require millions of years for the deposition of
the strata in question. It is admitted that this method can indicate only long
periods of time, and not definite measurements in years.
A somewhat more satisfactory method deals with the salt in ocean water.
It is assumed that the first ocean water was fresh. The sodium chloride or
salt that it now contains has been dissolved from the soil through which the
water has passed or from the sediments brought down into the ocean by the
rivers. The water has been evaporated and condensed into rain over and over
again, but the salt which is not volatile has remained to increase the
saltiness of the ocean. Estimates have been made of the annual discharge by
the rivers of earth, their load of materials, and the probable amount of salt
in the water and the sediments. Similar estimates have been made of the amount
of salt in the ocean. Then by simply dividing the annual addition of salt into
the total amount of salt in the oceans, the number of years of the
accumulation is obtained. By this method, acknowledged to be subject to many
corrections, salt has been added to the oceans for a period of about 330
million years. According to this calculation, the earth must be at least that
old.
The discovery of radioactivity and the element radium, furnished an
unexpectedly accurate geological hourglass that has been used in estimating
the age of the earth.
The element uranium is radioactive. That is it emits spontaneously,
continuously, and uniformly various radiations. As it does so it is degraded,
passing from one form to another, including radium, until the final residue is
lead. That is, there is a life-limit to uranium, radium and several other
elements. Methods have been developed by which the rate of this degradation
may be measured accurately. The amount of lead, or radium in association with
uranium will then point to the length of time since the uranium was formed.
It has been found that the age of uranium, determined as above suggested,
is lowest in the more recent rocks and highest in the oldest rocks. This is a
confirmation of much previous geological work on the relative ages of rock
deposits. The age of the oldest rock approaches, by this method, 2,000 million
years. The earth must then, by this form of study, be at least that old.
It is a curious fact that studies by modern methods of the age of the
solar system have yielded similar results, that is, about 2,000 million years.
It is a most interesting chapter in modern exploration (Holmes, The Age of the
Earth, 1937; also F. J. Pack, Science and Belief in God). Those who hold to
the long-time age of the earth point out that present scientific data indicate
"an epoch of creation," 2,000 million years ago.
Every person must decide for himself, on the basis of the evidence
produced which of these three opinions as to the age of the earth, before
Adam, seems most reasonable to him, whether (1) six days, or (2) six thousand
years, or (3) many millions of years. Clearly it does not matter to one's
daily welfare or ultimate salvation which view he adopts, except that every
Latter-day Saint must seek and cherish truth above all else.
4. HOW DID THE EARTH COME INTO
BEING?
The earth came into being by the will and power of God. Upon that
proposition the accepted scriptures of the Church and their authoritative
interpretations agree. Chance is ruled out. Latter-day Saints believe that the
earth and the heavens and the manifold operations within the universe are
products of intelligent action, of the mind of God. There is nothing haphazard
about the universe in which we live. (Genesis 1:1; Pearl of Great Price, Moses
2:1; Abraham 4:1; D. & C. 93:9)
Further, Latter-day Saints believe that the Lord formed or organized the
earth from existing universal materials. That it is impossible to create
something from nothing is a spiritual as well as a scientific axiom. It is all
established doctrine of the Church that the ultimate elements which constitute
the universe are eternal, indestructible, everlasting. Whether these ultimate
realities be, in the language of present-day science, molecules, atoms,
electrons, or pure energy is of little concern. Whatever is the ultimate
reality is eternal. Matter as we know it, and which forms the earth, is made
from eternal elements. In that sense the formation of the earth was an
organization rather than a creation. (D. & C. 93:33; Pearl of Great Price,
Moses 1:38)
Just what forces were brought into operation, or what process was used,
to organize the "elements" into an earth is not known. Latter-day Saints are
inclined to hold that forces about us, known in part through common human
experience, especially in the field of physical science, were employed in the
formation of the earth. The progress of science may yet shed much light on the
origin of the earth.
During human history numerous mystical and magical ideas have been
advanced concerning the origin of the earth. These may be ignored. During the
course of science, three main theories have been set up to explain how the
earth came into being.
First came the nebular hypothesis, elaborated upon the suggestions of
others by the famous French mathematician and physicist, Laplace, nearly one
hundred and fifty years ago. This assumes that the sun was formed from the
condensation of a nebula, a gaseous body. As the gaseous, rotating sun
contracted, gaseous rings would be thrown off from the sun, much as drops of
water fly off a grindstone. Each such ring would become a planet revolving
around the sun. One such ring of gas after gradual cooling and contraction
became the earth. This hypothesis was universally acclaimed; those who would
not accept it were long looked upon as "unscientific." Yet, the relentless
growth of knowledge seemed to show the nebular hypothesis erroneous, and now
it has long been discarded. (D. H. Menzel, Stars and Planets.)
The planetesimal theory followed. This was proposed by the eminent
geologists, Chamberlain and Moulton of the University of Chicago. A star might
have come so near the sun as to cause tremendous gravitational pulls upon each
other causing tidal waves, as it were, and erupting material into space. This
material, as meteors or cosmic dust, was built up into planets such as the
earth. (T. C. Chamberlain, The Origin of the Earth)
This theory was modified, as its weaknesses were discovered, notably by
Sir James Jeans, of Cambridge University, England. He retains the thought of
the tidal effect of the sun and a star in immediate proximity but believes
that large masses, the size of the planets, were torn out of the sun. The
earth, then, is an original part of the sun, thrown out through the
gravitational pull of a star that wandered too near the sun. This theory
seems, for the present, to have the right of way (James Jeans, The Universe
Around Us).
Scrutiny of the tidal theory has led many investigators to reject it and
to set up substitutions. R. A. Lyttleton, for example, has suggested that if
the sun were a double star at the time the wandering star came too near, many
of the difficulties of the tidal theory might be avoided. There is also the
theory, proposed by Rev. Georges Lemaitre, that some billions of years ago all
universal matter was in the form of a gigantic radioactive atom. For some
unexplained reason this atom burst, scattering suns, stars, planets,
satellites, and nebulae throughout the universe.
By slow, often painful progress, usually by the method of trial and
error, science reaches its haven of truth. As to the origin of the earth, man
knows only that it was organized by divine intelligence and power from
existing eternal materials. Speculations about the method or process, however
honestly offered, or by what eminent authority, must not be taken too
seriously.
5. WHAT IS THE ORIGIN OF LIFE
ON EARTH?
This question has occupied the best minds since the beginning of human
history. The answer has not yet been found in the halls of science.
From the earliest time, many men of sound thought have believed in the
spontaneous generation of life. Aristotle (384-322 B. C.) for example taught
that decaying matter, under the influence of moisture and the sun's heat will
produce living things. He even went so far as to teach that the higher forms
of life were spontaneously generated. St. Augustine (354-430 A.D.), made the
doctrine one of the church. His reasoning was simple: As the Lord could make
wine from water, so life could be made from the soil and water and air of
earth. In his opinion, spontaneous generation was but a manifestation of the
will of God. Even such minds as that of Newton (1643-1727) could see no
inconsistency in the doctrine. Up to the middle of the last century, the
doctrine was very generally accepted.
However as the more exact methods of science were developed, doubt was
cast upon the theory. For example, van Helmont, great scientist as he was, had
explained that dirty linen, mixed with grain, would, in twenty-one days
produce mice. Subjected to scientific scrutiny, the folly of this formula was
revealed.
Finally came Louis Pasteur, who, in the middle of the last century by a
series of brilliant experiments, laid low the doctrine of spontaneous
generation. It was, however, only after a terrific battle with his
contemporaries that he set up the law that only life can beget life. For a
number of decades now, the world has rested secure in the correctness of his
conclusion.
Recently, however, it has been suggested that, while, under the
conditions now prevailing on earth, spontaneous generation of life is
impossible, there may have been times under different conditions, when living
organisms might have been produced from lifeless matter. The reasoning is
somewhat as follows: As the molten earth cooled conditions were such as to
form large quantities of the substance cyanogen, composed of carbon and
nitrogen, essential constituents of living tissue. As the new-born atmosphere
gradually changed to its present conditions, complex chemical compounds were
formed from the cyanogen, which, as the earth cooled, increased in complexity,
approached the nature of living tissue, and at last acquired the properties
that characterize life. From these simple units of life, the theory holds,
have developed the forms of life now known to man. It is added that life
cannot be so formed today, for conditions are so different. It requires an
abnormal faith in science to accept this theory (Oparin, The Origin of Life,
1938).
The question has been raised with respect to the viruses, which are so
small as to pass through filters: Do they perpetuate life? Existing evidence
favors the belief that they also obey the law that life begets life.
If life was not spontaneously generated on earth, if life Is necessary to
beget life, the first life on earth must have come from some point outside of
the earth. So reasoned many men of unimpeachable standing in the world of
sound thinking. That raised two questions at once: Does life exist beyond thee
earth? And if life exists beyond the earth, how can it reach the earth?
Men of the highest standing have believed that the earth is not the only
home of living beings -- such men as von Liebig, von Helmholtz, and Lord
Kelvin.
The existence of life in space is exceedingly difficult to prove by the
methods of science for us who live on earth. An attempt was made by the famous
bacteriologist, Charles B. Lippman, to discover whether meteorites, which fall
from the sky, contain living organisms. Every precaution against error was
taken. The best-known technique was followed. Lippman came to the conclusion
after this careful work that live bacteria and spores of living things were
found in the interior of the rocky meteorites studied by him. Many objections
were offered against these findings. The bacteria he found were identical with
some known on the earth; the heat generated by the falling body would kill the
germs -- and so on. The controversy still goes on.
Other workers, assuming that life does exist beyond the earth, undertook
to study the possible means by which living germs could be carried through
space to the earth. The scientist, Richter, called attention to the fact that
it has been shown that germs of life may remain dormant for long periods of
time, may exist without food or water, yet may be revivified as soon as the
conditions necessary for active life are available. The eminent physicist, von
Helmholtz, followed this up with the proposition that meteorites in their
descent through the air are heated only on the surface. Carbon, easily
combustible, is found unchanged inside of meteorites -- hence life germs could
survive any heat that might be generated.
In the progress of science it has been found that light, passing through
space, exerts a pressure on the objects it encounters. This principle was
seized upon to explain how life might have been brought from other heavenly
bodies to the earth. The world-famous physicist, Arrhenius, suggested that
microscopic germs of life might be carried within atmospheric currents and
electrical disturbances into space and, under the pressure of light, be
carried within reach of other bodies in space. Arrhenius even subjected the
hypothesis to mathematical treatment, and showed that such particles, leaving
the earth, would pass beyond the limits of our planetary system in fourteen
months, and in nine thousand years would reach the nearest star, Alpha
Centauri. He also showed that the heat attendant upon such a journey would not
exceed 100ø and that only for a short time (Arrhenius, Worlds in the Making,
1908). A barrage of objections was pointed upon this hypothesis. The chief
weakness, it was claimed, was that the ultra-violet light and cosmic rays of
space, not softened by the atmosphere, would destroy quickly any life germs
floating in space. There the matter stands today.
Now, from the very beginning of thinking on the subject of the origin of
life on earth, a group of powerful thinkers have insisted that life is one of
the eternal realities of the universe, uncreated, eternal, as eternal as any
other of the ultimate elements of the universe. One school of Greek thought
held that the universe, the solar system, and the earth itself were living
organisms.
The doctrine of the eternity of life implies that "things become alive
when the life force enters them. Thus came the doctrine of vitalism, or vital
force, which has met such fierce opposition from the school of materialism.
Under this doctrine all living things are dual in their composition; they are
of matter and of life. Those who so believe declare that either life is
spontaneously generated, or it is of eternal existence. The majority of them
also are believers in God, and inclined to hold that things are made alive by
His power, through means not understood by man, or perhaps beyond his
understanding.
The corollary of the doctrine that life is eternal is the doctrine of
pre-existence. The essential part of any living being is its life. If life is
eternal then the living thing is eternal also. Driven by such logic, schools
of thought, from the Greeks to our own day, have harbored more or less
completely the doctrine of pre-existence.
As far as the data of science or the speculations of philosophers go, no
light is shed upon the origin of life on earth.
The teachings of the Prophet Joseph Smith leave the conviction that life
is eternal, or at least that it had a pre-existent life, not of spontaneous
origin on earth. For example:
. . . these are the generations of the heaven and of the earth,
when they were created, in the day that I, the Lord God, made the
heaven and the earth;
And every plant of the field before it was in the earth, and
every herb of the field before it grew. For I, the Lord God, created
all things of which I have spoken, spiritually, before they were
naturally upon the face of the earth. . . . And I, the Lord God, had
created all the children of men; and not yet a man to till the
ground; for in heaven created I them; and there was not yet flesh
upon the earth, neither in the water, neither in the air;
. . . all things were before created; but spiritually were they
created and made according to my word. (Pearl of Great Price, Moses
3:4, 5, 7; see also Abraham 5:2-5)
One may read into these sayings that individuality itself is eternal.
With respect to man, that is a well-settled doctrine. "Man was also in the
beginning with God. Intelligence, or the light of truth, was not created or
made, neither indeed can be" (D. & C. 93:29). This doctrine is confirmed in
the Book of Abraham:
Now the Lord had shown unto me, Abraham, the intelligences that
were organized before the world was; and among all these there were
many of the noble and great ones;
And God saw these souls that they were good, and he stood in
the midst of them and he said: These will I make my rulers; for he
stood among those that were spirits, and he saw that they were good;
and he said unto me: Abraham, thou art one of them; thou wast chosen
before thou wast born.
And there stood one among them that was like unto God, and he
said unto those who were with him: We will go down, for there is
space there, and we will take of these materials, and we will make
an earth whereon these may dwell;
And we will prove them herewith, to see if they will do all
things whatsoever the Lord their God shall command them;
And they who keep their first estate shall be added upon; and
they who keep not their first estate shall not have glory in the
same kingdom with those who keep their first estate; and they who
keep their second estate shall have glory added upon their heads for
ever and ever (Pearl of Great Price, Abraham 3:22-26).
From the organization of the Church to the present day, the pre-existence
of mail has been taught as a necessary element in the plan of salvation.
Whether the references in sacred writ concerning the pre-existence of all
life, plant and animal, justify the belief that individuality is preserved
even in the lower orders of creation, must remain, until further light is
obtained, a matter of personal opinion. The wording of the above quotations
from the Pearl of Great Price seems to imply the pre-existence of individual
life everywhere. Certainly, the earth on which we live is an imperishable,
living organism:
And again, verily I say unto you, the earth abideth the law of
a celestial kingdom, for it filleth the measure of its creation, and
transgresseth not the law --
Wherefore, it shall be sanctified; yea, notwithstanding it
shall die, it shall be quickened again, and shall abide the power by
which it is quickened, and the righteous shall inherit it. (D. & C.
88:25, 26)
That man, as perhaps all creation, is a dual being, is an equally certain
doctrine. Man is composed of the eternal spirit residing in a mortal body. The
gospel centers upon the conversion of a perishable into an imperishable body
to be possessed by the everlasting spirit. "The spirit and the body are the
soul of man" (D. & C. 88:15).
Science stands at present helpless before the mystery of the origin of
life on earth. It offers guesses which have no precedence over theological
inferences. Through revelation wee know that life existed before the earth
was, and that "man was in the beginning with God." Life was placed upon earth
by God, through His power. That doctrine satisfies the inmost need of man. In
time, that doctrine will be confirmed by the accumulation of human knowledge.
The method by which life was brought upon earth is not known by anyone.
6. TO WHAT EXTENT SHOULD THE
DOCTRINE OF EVOLUTION BE ACCEPTED?
The answer to the above question depends on the meaning assigned to the
word evolution. Among people generally, as well as lay a group of scientists
who should know better, the word is used with unpardonable looseness.
Especially should the difference between the law of evolution and the theory
or theories of evolution be stressed whenever the word is used.
In its widest meaning evolution refers to the unceasing changes within
our universe. Nothing is static; all things change. Stars explode in space;
mountains rise and are worn down; men are not the same today as yesterday.
Even the regularities of nature, such as the succession of the seasons or of
night and day, cause continuous changes upon earth. Everywhere, a process of
upbuilding or degradation is in evidence. The face of nature has been achieved
by continuous small and slow degrees. This has been observed by man from the
beginning, and must be accepted by all thinking people. Darwin knew it no
better than the peoples of antiquity. The law of change, an undeniable fact of
human experience, is the essence of the law of evolution (H. F. Osborn, From
the Greeks to Darwin).
The great champion and amplifier of the doctrine of evolution, the
philosopher Herbert Spencer, defined the law of evolution by saying, in
substance, that whatever moves from the indefinite to the definite, is
evolving; while that which moves from the definite to the indefinite, is
dissolution or the opposite of evolution. Nebulae passing into stars are
evolving; stars broken into cosmic dust are dissolving (Herbert Spencer, First
Principles). When simple units are used to build up more complex structures we
have evolution. When any structure is broken down into constituent elements,
we have its opposite, dissolution. Evolution in this sense is the same as
progression or growth.
From this point of view the law of evolution, representing eternal change
upward, becomes a basic, universal law, by which nature in her many moods may
in part be explained.
Indeed, it has been one of the most useful means of interpreting the
phenomena of the universe. The first and most notable deduction from the law
of evolution is that, in the words of Spencer, "We can no longer contemplate
the visible creation as having a definite beginning or end, or as being
isolated" (Herbert Spencer, First Principles). That is, existence is eternal.
The noisy babble about evolution, often disgraceful to both sides since
Darwin wrote Origin of Species, has been confined almost wholly to
speculations or guesses concerning the cause, methods and consequences of the
law of evolution. The law itself has not been challenged. It is so with every
well-established, natural phenomenon. Inferences are set up to explain
observed facts. Such hypotheses or theories, which are often helpful, become
dangerous when confused with the facts themselves. There are now many theories
of evolution, all subject to the normal scrutiny to which all theories should
be subjected; and until their probability is demonstrated, it is well to
remain wary of them.
The foremost and best-known theory of evolution is that all living things
on earth, whether fish, insect, bird, beast, or man, are of the same pedigree.
All creation, it declares, has come from a common stock, from a cell formed in
the distant past. Man and beast have the same ancestry. In support of this
theory numerous well-established observations are presented. These may be
grouped into five classes:
First, the fossil remains of prehistoric life on earth show
that in the oldest rocks are remains of the simplest forms of life;
and as the rocks become younger, more complex or more advanced life
forms seem to appear. The scale of life appears to ascend from
amoeba to man, as the age of the particular part of the earth's
crust diminishes.
Second, each group of living things has much the same bodily
organization. In the case of mammals, all, including man, have similar
skeletons, muscular arrangements, nervous systems, sense organizations, etc.
In some species the organs are merely rudimentary -- but they are there.
Third, the embryos of man and higher animals, in the earlier stages, are
identical, as far as the microscope can reveal. This is held to mean that
embryonic development summarizes or recapitulates the stages of man's
development through the ages of the past.
Fourth, all organic creatures may be so grouped, according to structure
and chemical nature, as to show gradually increasing relationships from the
lowest to the highest forms of life. Similarities in blood composition are
held to indicate nearness of kinship. The blood of the great apes is very
similar to the blood of man.
Fifth, it has been possible, within historic times, to domesticate many
animals, often with real changes in bodily form, as the various breeds of
cattle, sheep, or dogs. Besides, isolated animals, as on the islands of the
sea, have become unique forms differing from those on connected continents.
These facts, so claim the proponents of the theory of evolution, all
point to the common origin, and an advancing existence, of all animal forms on
earth. To many minds these observations, upon which in the main the theory of
evolution rests, are sufficient proof of the correctness of the theory of
evolution. It is indeed an easy way of explaining the endless variety of life.
All life has grown out of a common root. The ease of explaining the origins
and differences among life forms has won much support for the theory of
evolution (Sir Arthur Keith, Concerning Man's Origin, and Darwinism and What
It Implies; H. H. Newman, Evolution Yesterday and Today).
Yet, at the best the doctrine of the common origin of all life is only an
inference of science. After these many years of searching, its truth has not
been demonstrated. To many competent minds it is but a working hypothesis of
temporary value.
Many weaknesses in the theory of evolution are recognized by its
adherents. Two are especially notable.
First, many reported similarities are far-fetched and not well enough
established to be acceptable as the foundation of a world-sweeping theory. It
is surprising how many such cases have been found. (Douglas Dewar, Man a
Special Creation; Sir Ambrose Fleming, Evolution or Creation; E. C. Wren,
Evolution, Fact or Fiction) Moreover, many actual similarities may be
interpreted in more than one way. The theory of a common origin is only one of
several possible explanations of the mass of biological facts.
Second the theory fails utterly to explain the emotional, reasoning, and
religious nature of man which distinguishes him so completely from the lower
animals. One defender of the theory declares that the brains of man and monkey
are identical anatomically, but that the larger size of the human brain
accounts for the higher intelligence of man. This suggestion falls to the
ground in face of well-known facts such as that the ant shows greater
intelligence than the cow. Many notable advocates of the theory, such as
Darwin and Huxley, have stood helpless before the mental emotional, and moral
supremacy of man over the ape, the animal most like man in body. Conscience is
peculiar to man. Evil, sin, goodness, truth, love, sacrifice, hope, and
religion separate man from the highest animal by a gulf not yet bridged by any
scientific theory.
The doctrine of the common origin of life on earth is but a scientific
theory, and should be viewed as such. Clear thinkers will distinguish between
the general law of change or evolution accepted by all, and the special
theories of evolution which, like all scientific theories, are subject to
variation with the increase of knowledge. Honest thinkers will not attempt to
confuse law and theory in the minds of laymen. The man, learned or unlearned,
who declares the doctrine of the common origin of life on earth to be
demonstrated beyond doubt, has yet to master the philosophy of science. The
failure to differentiate between facts and inferences is the most grievous and
the most common sin of scientists.
This is the trend of thought in the best scientific circles. In the words
of Professor Punnett of Cambridge University, scientists "still hold by the
theory of evolution, regarding the world of living things as dynamic, and not
a static concern." But the interpretation of Darwinism has changed greatly.
The theory of evolution "is released today from the necessity of finding a use
for everything merely because it exists." More interesting, the glib talk
about changing species is subdued. "Species are once more sharply marked off
things with hard outlines, and we are faced once more with the problem of
their origin as such. The idea of yesterday has become the illusion of today;
today's idea may become the illusion of tomorrow" (Punnett, "Forty Years of
Evolution Theory," in Background to Modern Science). That is the spirit of
science. By slow degrees, among many changes, accepting, rejecting, striving,
it may in the distant future reach the correct understanding of final causes.
The majority of the advocates of the theory that all life came from one
stock believe that the primeval cell originated by the chance assembling under
favorable conditions of the constituent elements of cellular substance. That
means that life is only an accidental intruder into the universe. The
immediate logical weakness of this view is that if life on earth began by the
fortuitous assembling of inorganic materials in a slimy, primitive pool, other
equally favorable pools for the generation of life may have existed, thus
providing more than one origin of life.
Those who insist that all life on earth has come from one source are
almost obliged to rule God out of the picture; for, if a Supreme Being is
allowed to create a living cell in the beginning, He may at will create other
life at different periods of time. Even believers in God who accept the theory
of evolution as a final explanation of the origin of life forms, are inclined
to insist that the theory represents Gods only method of creation. Nearly
always, those who so believe refuse to admit that any other process may also
be in operation. They would limit God to one method of operation. Fettering
God, or unbelief in Him, or making Him merely a universal super-force, have
been usual companions of the theory of evolution (W. W. Keen, I Believe in God
and Evolution).
Latter-day Saints accept every scientific fact, but rate theories based
upon the facts as human explanations of the facts, likely to change as new
facts appear. They do not deny that an evolutionary process, a reflection of
the gospel law of progression, may be one of the methods of the Lord's labor
in the universe. That does not mean, however, that the Almighty cannot perform
other acts of will for the promotion of His plan, as, for example, the special
creation of man. God is a purposeful Being; whatever is on earth or in heaven
has been designed for the accomplishment of the divine purpose -- the welfare
of man. The spirit of man, itself intelligent, purposeful, is an eternal
pre-existent being. He reaches beyond the confines of earth. He was with God
before the earth was made. The theory of evolution does not explain the
external man.
Any theory that leaves out God as a personal, purposeful Being, and
accepts chance as a first cause cannot be accepted by Latter-day Saints. The
evidence for God is yet greater than for the chance creation of the earth and
its inhabitants. Mind and thought shape a work of art from the marble block.
More marvelous than any human work of art is man. However he may have risen to
his present high estate, it has been by the operation of mind and thought.
That man and the whole of creation came by chance is unthinkable. It is
equally unthinkable that if man came into being by the will and power of God,
the divine creative power is limited to one process dimly sensed by mortal
man. The great law of evolution may have many forms of expression, far beyond
man's present comprehension.
In fact, the whole squabble about evolution centers upon two questions.
Did life on earth come by chance or by divine will? If by divine will, is God
limited to one process? These questions are as old as history. The ancients
asked them; and those who come after us will ask them.
Here, then, is the answer to the question at the head of this chapter:
The law of evolution or change may be accepted fully. It is an established
fact so far as human power can determine. It is nothing more or less than the
gospel law of progression or its opposite. Joseph Smith taught that men could
rise towards Godhood only "by going from one small degree to another, and from
a small capacity to a great one; from grace to grace; from exaltation to
exaltation." Modern revelation also says, "For I, the Lord God, created all
things of which I have spoken, spiritually, before they were naturally upon
the face of the earth" (Pearl of Great Price, Moses 3:5), and further that
each creation "remaineth in the sphere in which I, God created it" (Pearl of
Great Price, Moses 3:9) This last statement suggests limitations placed upon
development under the general law of progressive change. The theory of
evolution which may contain partial truth, should be looked upon as one of the
changing hypotheses of science, man's explanation of a multitude of observed
facts. It would be folly to make it the foundation of a life's philosophy.
Latter-day Saints build upon something more secure -- the operation of God's
will, free and untrammelled, among the realities of the Universe.
7. WHAT DOES EVOLUTION TEACH TODAY?
All living things, plants and animals, are subject to change. Every
observer of nature, certainly all plant and animal breeders, know this to be
true. It is an unchanging fact of nature. Living things are not static. This
is the law of evolution.
In the meaning of this law, Latter-day Saints are the foremost
evolutionists in the world. They believe that the immortal spirit of man may
eternally approach the likeness of God himself.
The theory or theories of evolution are man's explanations of the
multitude of changes observed in nature. Such theories may or may not be
correct. They are always subject to changes as new facts are discovered.
Until recently one of the theories of evolution based largely upon the
work of the great scientist, Charles Darwin, was that man was only a product
of changes in organic life, throughout long periods of time. So vigorous was
the battle over the proof of this theory, that in the minds of men the law of
evolution, a fact of nature, and the theory, man's explanation of the fact,
became as one. An evolutionist in those days was a person who held that man
descended from the lower animals.
The battle over the evolutionary origin of man became so unseemly that
each side looked upon the intelligence of the other with distrust. After many
years of swaying opinions more temperate views now prevail in this field of
science. Leading scientists, those of unquestioned authority have expressed
their views upon the matter today. These appear to be quite different from
the views of yesterday. Quotations might be made from other numerous students,
but the following from distinguished workers well known in the scientific
fraternity, will have to suffice.
1. Dr. Clark Wissler of the anthropographic section, U. S. Museum of
Natural History:
As far as Science has discovered there always was a man, some
not so developed, but still human beings in all their functions,
much as we are today. Man came out of a blue sky as far as we have
been able to delve back.
2. Vernon Kellogg, eminent biologist, trustee, Rockefeller Foundation and
other philanthropic, scientific and educational organizations:
The fair truth is that the Darwinism selection theories
considered with regard to their claimed capacity to be an
independently mechanical explanation of descent, stand today
seriously discredited in the biological world.
3. Professor L. T. More, Dean of the Graduate School of the University of
Cincinnati:
Unfortunately for Darwin's future reputation every one of his
arguments is contradicted by the facts.
4. Dr. D. H. Scott, eminent British botanist:
A new generation has grown up which knows not Darwin. Is even
then evolution not a scientifically ascertained fact? No! We must
hold it as an act of faith because there is no alternative.
5. Dr. Henry Fairfield Osborn, foremost champion of evolution in
America:
If living today, Darwin would be the first to modify his
theory. Darwin was brave but wrong.
6. Douglas Dewar, zoologist, Indian Civil Service, Barrister, South
Eastern Circuit:
The breeder, no matter on what animal or plant he experiments,
after he has effected a number of minor chances in any given
direction, is suddenly brought to a standstill. In a comparatively
short time he reaches a stage at which he cannot accomplish more, no
matter how much he try. ... This fact is fatal to the evolution
theory.
7. Dr. David Starr Jordan, first President of Stanford University,
educator, author and naturalist:
None of the created "new species" of plant or animal I know of
would last five years in the open; nor is there the slightest
evidence that any `new species' of field or forest or ocean, ever
originated from mutation, discontinuous variation or hybridization.
8. Sir Ambrose Fleming, internationally famous physicist President of the
Philosophical society of Great Britain:
Note certain qualities in the human species, not the smallest
trace of which appears in the animal species. Thus, no animal has
ever made any weapon or tool to help its bodily endowments. It
fights with teeth and claws, horns, tusks, or hoofs. But it makes no
military weapon of any kind. Nor has any animal made a tool, --
spade, rake, knife, hatchet, axe, or saw. No animal makes itself
artificial dress, hat or coat, shoes, or ornament to improve its
appearance; nor does it dress or arrange the hair on its head. But
all of the very earliest humans do these things. No animal had
discovered how to produce fire or even to maintain it.... The animal
mind or intellect is static or limited. It never progresses beyond a
certain point. On the other hand, the human mind is extremely
progressive, self-educative and assimilative. Uncultured races of
men brought into contact with more advanced races, quickly adopt
their achievements, customs, modes of thought, and habits....
Animals have not developed the powers of speech or rational thought.
9. T. H. Morgan, zoologist, educator and a member of the National Academy
of Sciences, and numerous other organizations:
It seems to me that the idea that ancestral stages have been
pushed hack into the embryo, and that the embryo recapitulates in
part these ancestral adult stages, is, in principle, false.
10. Dr. Karl Vogt, of Geneva, German zoologist, associated with Agassiz
in preparation of his work on fishes:
This law which I long held as well founded, is absolutely and
radically false.
11. Professor Adam Sedgwick, eminent embryologist of England:
After fifty years of research and close examination of the
facts of embryology, the recapitulation theory is still without
satisfactory proof.
12. Sir Arthur Keith, President, Royal Anthropological Institute
Now that the appearance of the human embryo at all stages is
known, the general feeling is one of disappointment; the human
embryo at no stage is anthropoid in appearance.
13. Herbert Spencer, philosopher:
The facts of paleontology can never suffice either to prove or
disprove the developmental hypothesis.
14. Charles Darwin:
The belief in natural selection must at present be grounded
entirely on general considerations. When we descend to details we
can prove that no species had changed: nor can we prove that
supposed changes are beneficial, which is the groundwork of the
theory.
In his Origin of Species, Darwin wrote:
Geology assuredly does not reveal any such finely graduated
organic chain; and this, perhaps, is the most obvious and serious
objection which can he urged against the theory of Natural
Selection.
15. William Bateson, English zoologist:
So we went on talking about evolution. That is barely forty
years ago; today we feel silence to be the safer course....
Discussion of evolution came to an end because it was obvious that
no progress was being made....
16. Dr. J. A. Thompson, scientist, educator and author:
We are more keenly aware than in Darwin's day of our ignorance
as to the origin and affiliation of the greater classes....
Clearly the theory of evolution has added nothing to our understanding of
the beginning of things. The ancient view that God is the creator of all
things is still the best, because it is true.
8. DOES SCIENCE CONTRIBUTE TO
RELIGIOUS FAITH?
It is A cardinal doctrine of our religion that the gospel of Jesus Christ
embraces all truth. Truth may well be another name for the system of faith
professed by the Latter-day Saints. In the words of Brigham Young: "Our
religion is simply the truth. It is all said in this one expression -- it
embraces all truth, wherever found, in all the works of God and man that are
visible or invisible to mortal eye whether religious, political, scientific,
or philosophical." (Discourses of Brigham Young, 1941 edition, p. 2)
Such a doctrine eliminates any conflict between science and religion.
Every statement must be tested for its truth. If found to be true, it is
incorporated into the gospel structure. If found to be false, it is rejected
and forgotten. That places factual knowledge high and inferences or theories
much lower. Latter-day Saints must be certain of the truth the accept. To be
ever searching for truth, and of course practising it, is the real business of
Latter-day Saints.
When man sets out to discover truth for himself, he must rely on the
evidences drawn from a study of the external world. The whole of nature is a
witness of the truth of things not visible to the naked eye, and of the
directly revealed word of the Lord. Truth is always truth and must of
necessity support its parts.
That great truths may be found or confirmed by a study of the things
about us, is verified by the scriptures. When Jesus faced unbelief in his
divinity and mission on earth, he declared that his works would bear witness
of the truth of his claims.
Believe me that I am in the Father, and the Father in me: or
else believe me for the very works' sake. (John 14:11)
Later, the Apostle Peter made the same statement in emphatic words:
. . . the invisible things of him (God) from the creation of
the world are clearly seen, being understood by the things that are
made, even his eternal power and Godhead.... (Romans 1:20)
It could not be otherwise in the minds of all who believe that the
visible and invisible worlds are but manifestations of the one universe in
which we have our being. In one sense, every worker in science, in any branch
thereof, is contributing to the truth of revealed religion, and adding to our
understanding of the words of revelation.
The history of man's progress in knowledge shows that science may
contribute to religious thought and faith.
By recognizing our universe as one of law, order, and intelligence,
science has driven fear from the hearts of men. Intelligence acts in
intelligent ways. The intelligence at the head of all things may be trusted to
act intelligently. There arises therefrom a trust in the things about us. The
age-old horror, called fear, which has so long distracted humanity, vanishes.
Superstition is laid low. Men come to understand better the love of God, and
his offerings of goodness. Certainly, in so doing, science has contributed to
religious faith.
Likewise, faith in a world not visible to our natural eyes, another basic
principle in religion, has been confirmed by the advances in science. The
molecules from which all matter is made are in most cases far beyond the
ordinary limits of human powers of observation. The atoms from which the
molecules are made are in a world beyond human senses. They shall probably
never be seen. They are known only by their effects. Yet they have been
weighed and measured. The atoms in turn are composed of much smaller
particles, the electrons, protons, and others of immeasurably small
dimensions, and occupying a space utterly beyond human direct reach.
Nevertheless, we know much about them. They also have to some degree been
weighed and measured, marvelous as it may seem. Science has explored the
invisible atomic and sub-atomic worlds. That has confirmed our faith in the
invisible, spiritual world, the effects of which we have often been happy
recipients. The discoveries of science have established more firmly our faith
in the world from which we came and to which we shall return. That is another
real contribution to religious thought.
Many prophecies, often ridiculed by careless thinkers, are made to seem
possible by the advancing front of science. For example, bearers of God's word
in ancient and modern times have discussed the end of the earth. They have
agreed that after the Lord's work on earth is finished, the earth shall pass
away and be consumed as by fire. Then, there shall arise a new heaven and a
new earth. Science, while not entering into the prophecy, does seem to make
such events possible. It is now well known that within every particle of
matter are inconceivably great forces. In some substances these may now be
released, as in the recent atomic bomb. There is good reason to believe that
by some methods, probably never to be in the hand of man, the hidden energies
of the whole earth might be released. The earth then would be consumed by its
own fearful fire. Such a conflagration would be a complete cleansing process.
To restore the earth again, to rebuild it from its own released energy, a
creative process comparable to that which at first built the earth, must be
employed. That of course is far beyond human power. The explanations of
science point to the possibility of such events. Again science contributes to
faith.
Science contributes help in numerous corners of religion. The fields of
prayer, eternity of man, the resurrection, life hereafter have been made
clearer to the human understanding by the facts of science. Indeed the
progress of knowledge by the scientific method has been a handmaid to faith.
It is a fascinating activity to check the truth discovered by man against
the larger and more comprehensive truth which has come by revelation. No
conflict will be found, if one uses only the facts of science. Instead, a
series of confirmations of sound religions truth will be discovered. Faith
will largely increase in such a study.
So, the answer to this query is that science does contribute, helpfully,
to religious faith.
9. DOES THE PROGRESS OF SCIENCE
DIMINISH THE CHALLENGE OF RELIGION?
Half a century ago science walked with lifted head, very proud. She had
peered into many a dark recess of nature and had found precious truth there.
She had won much mastery over nature's hidden powers. She had learned enough
of the properties of matter to control some of the forces that act upon
matter. The results in possible invention made the seven wonders of the world
seem as child's play.
Then, many of her followers, drunk with a sense of greatness, set up
their own explanation of life. Blasphemously, they declared that all the
wonders of heaven and earth, of the mind as well as the body, of the whole
universe, seen and unseen, were but the operations of matter in motion. They
lifted up the ancient evil of materialism; and worshiped at the feet of
matter, force, and energy. God was not, nor was he needed.
This was an evil day for mankind. It was the "dark age" of science. It
was as if the sun had been blotted out of the sky. Men walked as never before
in darkness. There was no intelligent direction of the universe. There was no
hope for men who were at the mercy of lifeless, unintelligent forces, often
unknown, and beyond description. That law prevailed did not give comfort, for
the law was without a goal. Chance seemed to rule the world.
This unholy doctrine, which tore at the hearts of men, could not
continue, because it was untrue. Its death was inevitable. It did at last pass
out, and is now as a memory of a moment of disorderly thought. It was killed
by science, which had mothered it.
This was the end also of the conflict between science and religion.
Science is nothing else than a search for truth. When truth is found, it must
be accepted, else the search fails in its purpose. With clearer eyes and
better spirit, unprejudiced men saw in science nothing out of harmony with the
more encompassing field of religion. If former beliefs crumble under the power
of truth, it does not matter. Truth alone matters. So, God was restored in
scientific thinking. The fog before man's eyes was lifted.
As science advanced, new wonders appeared. The atom was opened, and
infinitely small particles moved within it according to unchanging law. The
heavens were opened; stars and planets of illimitable numbers were found, were
weighed, measured, and analyzed. The earth became but as a particle of star
dust in the cosmic assembly. By new helps to the senses the processes of life
in living things -- plants and animals -- were revealed and elucidated. With
every day, in laboratories far and near, science grew, and revealed a new
world to our human eyes. Knowledge was multiplied until the mind wavered
before its comprehension.
The wonder grew, for wherever students turned, from the infinitely small
to the immeasurably vast, whether to dead or living objects, the forces
involved moved in orderly operation. A harmonious system was revealed in which
every part moved with precision along with every other part. Whether in sky or
atom, there was concord, not discord There was no reading back in nature.
Every law seemed overshadowed by a universal law of laws -- the law of united
action.
It became apparent that the multitude of phenomena were fitted into one
another as to a common end. The picture of nature became more and more that of
an immense purpose in which man played an important part. Such universal
harmony could not come from the operation of blind forces. The mind refused to
believe it. The harmony of nature could not come by chance.
Scientists, who above all else are honest, saw this harmony, this
direction of discovered truth towards a definite goal. They acknowledged that
to the best of their powers, they observed purpose in nature, else there would
be clashes in everyday phenomena. Where there is a purpose, there must be a
purposeful thought. The universe, with its contents, emerged in human thinking
as a great thought. And, where there is thought, there must be someone who
thinks! Thus in our age, with the help of science, an ancient truth again took
its proper place in the minds of the body of truth-seekers. There is
intelligence dominating the universe. There is a God.
So, materialism in science was laid low. Thoughtful men turned again to
faith in God. True, all did not define God alike, but all agreed that he is,
that he is intelligent, and that his intelligence explains the metes and
bounds, and the forms of operation of the forces of nature within the
unbounded universe. When men come to a belief in God, the beginning of wisdom
is reached. It is then easy to reconcile any new truth with true religious
principles or practice.
Science did more in this time of increasing knowledge and clearer
thinking. Theories or inferences drawn from discovered facts, were no longer
placed first. It was recognized that, though necessary for scientific
progress, they were but tentative explanations of observations made, subject
to change with every new discovery. The observations themselves, the facts of
science, were given first place, for, under like conditions, they do not and
cannot change. This has relieved science of much controversy. Science now
admits that its theories are but guesses until reinforced by more facts, and
no longer casts derision upon those who will not swallow them holus-bolus.
The conduct of man among the innumerable forces of nature is the
objective of religion. Science stops short, at present, with the discovery of
the phenomena of nature. It has touched only lightly upon the proper use of
its discovered facts -- whether powder, for example, shall be used to secure a
foundation for a home, or to destroy life. Yet, a short while ago a number of
scientists concluded that the work of science is not complete until it
considers the proper use of its hard-won knowledge -- for the good of man.
That conclusion was published to the world.
Progressive science has steadily confirmed and is confirming the claims
of religion, the basic one of which has been discussed here. It cannot gainsay
them; but only fortify them. Whenever there seems to be a conflict, it is not
in the facts discovered, but in man's feeble changing explanations of them.
There was never a time when religion was so well equipped as now to serve
humanity, for every available truth is as a tool in the hands of those who
labor for human good, and there is more known today than at any other time on
earth. So, the question propounded at the head of this writing may be answered
with certainty: The progress of science increases the challenge of religion --
the science which includes all lesser sciences.
10. IS RELIGION NEEDED IN AN AGE
OF SCIENCE?
We live literally in an age of science. In every factory, farm, and home
are helps undreamed of a century or two ago. On every man's table today are
things beyond the reach of kings or potentates before science began its onward
march. The change in human life, in comforts and luxuries, since the
scientific age began, is beyond understanding. All this is received gratefully
by the people of the world.
This has come about because about three hundred years ago men began to
search out the laws of nature. With every new discovery came other
discoveries. The knowledge of man grew so rapidly that many new sciences were
born. Today the multiplicity of knowledge won from the study of nature is
bewildering. No one man can know all that has been discovered. The best a
person can do in our day is to occupy some little corner of human knowledge
and make himself strong therein.
It was a great day for human welfare when people began to replace
traditions and imaginations with answers of nature herself to questions asked
by man. Since that time we have seen the universe with clearer vision, and now
we refuse to accept any statement which has not been tried out by the powers
with which nature has endowed man.
Through the advancement of science man has not only learned to understand
the laws of nature, but he has also obtained great power over the surrounding
forces of nature. Trees are blown out of the ground; rock is blasted out of
the mountain; falling water now turns turbines and motors to perform much of
the work that man formerly had to do with his hands.
These great achievements filled men with a sense of pride. They were
masters of nature. They forgot the higher power -- God. They sought more
knowledge and paid little attention to the proper use of increased knowledge.
Unfortunately, therefore, as powers multiplied, they were not always used for
the best interests of humanity. Powder, for example, useful in clearing
forests or tunneling in mountains for coal or valuable minerals, became also a
tool in the hands of evil. Guns and cannons were made to destroy human beings.
The release of atomic forces with their promise of tremendous service to
mankind was first used only in terrible, unspeakable destruction of life. The
wars of the present are a thousandfold more horrible than those of past ages
when men fought with simple instruments, each one against his opponent.
It must be confessed that while science has brought ease into man's daily
work, it has also often reduced man to beast-like conditions. This misuse of
new discoveries has become so grievous as to make man wonder if science is
really an unmixed blessing; for example, the discovery of how the atomic
forces of certain elements may be released has therefore been received with
fear rather than joy.
The situation has become so serious that many scientific men have at
least accepted their full responsibility and have set up the dogma that a man
who makes a discovery in science must thereafter concern himself with its
proper use among men. It must be watched over so that it may help advance the
welfare of men. Gradually, this conception is moving in upon all workers in
science. Scientific men are being held responsible, in part at least, for the
use to which their discoveries are put.
What are the standards of right and wrong? What is the common good? To
these questions science is silent. There is but one field, the field of
religion, in which the standards of right and wrong of human behavior, are set
up and where the seeker may find courage to cling to the right and eschew
wrong in discoveries made.
The doctrine of the common good, which is the essence of religion, is a
basic principle in the plan of salvation, laid out by the Lord for his
children on earth.
It is left to man to apply facts as they may be discovered, for human
benefit. That is a religious process, for the common good implies the
existence and purpose of God, and man's relationship to him.
Religion is able to answer the question that may be asked by delvers of
science into the mysteries of nature. Religion asserts that all men are the
children of God; that they were placed on earth to become acquainted with the
elements of earth; and to learn to control themselves, by directing the laws
of nature to the good of man.
Every discovery of science should be used for the good of man, in harmony
with his divine plan. That is a thought greatly needed by science. The
vastness of the discovered universe is an evidence of the fathomless nature of
the supreme Intelligence who made this universe possible. Science may become a
faith-promoting subject of consideration if tied in with the spirit and
practice of religion. Standing alone, it is cold, lifeless, inert, soulless;
placing itself under the direction of religion it becomes warm, helpful,
inspiring, a means of blessing to the human soul.
As science advances and increases, as new discoveries are made, as more
complete command is obtained over the forces of nature, the more necessary it
becomes that we have a religion to guide us in employing these discoveries. To
save the world from science, and to make science the builder of a good world,
we must hasten our progress towards the fuller acceptance of God. So, the
answer to the question at the head of this article is very simple. In an age
of science we have greater need than ever before of religion. A conscience of
science is a present need.
11. ARE WE PROGRESSING?
The determining law of the gospel is the possibility of eternal
progression. The plan of salvation was formulated to enable those present in
the pre-existent great council to progress.
Progress means a moving forward from place to place, from knowledge to
knowledge, from action to action. It is a process of adding to that which we
now possess, by the elimination of errors, by the actual accretion of new
truth, and by the development of greater self-mastery. It is a process by
which increased power of every faculty is gained. It is a process of growth
and development, a movement towards greater maturity. It is a steady approach
to the likeness of God.
Progress is active and increasing. That which is static does not come
within the province of advancement. They who are satisfied with the past, or
who hesitate to toil for added knowledge, or who are unwilling to give life to
their possessions by constant use, are not in a state of progress. Effort is
required to lay by the errors of the past, to invade the kingdom of increasing
truth, and to set every new gain into action. Such persons alone are
progressing. Activity in conforming to and using truth, God's commandments, is
the first condition for joining the advancing hosts.
Progress must be rounded. Some choose one corner of the field of life,
and progress in it to the exclusion of all else. That is not true progress. If
the seven primary colors are painted in proper proportion on a revolving disk,
it appears to be white. Remove one of the colors, or change its proportion,
and the result is a reddish, blueish, or yellowish disk, Or, a beam of the
white light of our existence passed through a glass prism is broken into its
constituent colors. In just such a manner progress in several fields is
necessary for the complete progress which will win divine approval.
Unhappiness, and often misery, follow the failure to recognize the necessity
of complete progress in life.
The spectrum of parts of rounded or complete progress has often been
given by revelation. One of the most direct and inclusive is found in section
four of the Doctrine and Covenants.
The primary principles of progress there given, which "qualify a person
for the work" are: 1. Faith; 2. Hope; 3. Charity; and 4. Love. A person in a
state of progress has faith in the existence of an unseen world in which God
and other beings dwell; a faith which makes him ready to yield obedience to
the requirements which issue from that world. He has the hope or certain trust
that God's purpose overshadows all the acts of man. He proceeds to help his
frail fellow men in their attempts to progress; thus becoming a partner with
God in working out the plan of salvation. His every act is directed by the
spirit of love for God, the divine gospel with its requirements, and all the
creatures of the Lord. These are cornerstones in a progressive life.
These basic principles are in turn broken down into secondary
propositions derived from the primary ones: 1. Virtue; 2. Knowledge; 3.
Temperance; 4. Patience; 5. Brotherly Kindness; 6. Godliness; 7. Humility; 8.
Diligence. That is the person who really desires to progress, keeps himself
clean morally; he is a seeker after knowledge; he is master of himself; he is
able to wait until the Lord gives results; he is kind to all men, who, like
himself, are children of God; he strives in all things to do God's will, to
keep his commandments; he recognizes his own limitations and the limitations
placed upon all children of the earth; and in all righteous endeavors he is
constantly active.
Combine these in a human life, and new paths to progress will be seen,
constant development will follow, and the white light of full progress will
shine brightly and steadily. Those who so live are the elect of God who shall
receive a fulness of glory, have eternal increase, and be as the Gods.
There is nothing difficult about this program for progress. They who
follow it, find it easy, for when they ask, they shall receive, when they
knock, it shall be opened unto them. Besides, the test of progress is whether
we do earnestly seek to comply with this program. Our actual achievements
count for little compared with the efforts for progress we put forth.
Under this program the individual is of foremost importance
How the man behaves, how he uses the facts or forces at his command
determines his progress.
It is a wholesome exercise to test oneself, at regular times with these
and other divine tests of progress. It gives courage to go on.
The frequent question, "Are we better than in the past?" really means
"Have we progressed since the past?" The answer is not easily found, since it
lies in the heart and actions of each individual man. Moreover "comparisons
are odious," because so many things involved can not be clearly seen.
Our problem is, the unending one, to keep in the path of progress, as
stated by Brigham Young:
The principle of increase, of exaltation, of adding to that we
already possess, is the grand moving principle and cause of the
actions of the children of men."
12. WHAT IS ETERNAL PROGRESSION?
Latter-day Saints find great joy in the doctrine that man will retain
eternally the power that he possesses on earth. Forever he may learn. Forever
he may accept or reject any offering. As he uses these endless gifts of
personal existence he will progress, or retrograde.
The doctrine of eternal progression was a tremendous addition to
Christian belief and thought. For centuries the churches had promised man
eternal existence; but Joseph Smith promised man through the restored gospel
possible endless activity and development. That gave heaven, often conceived
as a static psalm-singing place, a new and desirable definition.
Man's powers, after his earth journey, may be keener, sharper, than here.
There he may see and understand more clearly. That is granted. But, his right
to exercise his powers or to choose remains inviolate. He may ascend or
descend. He may rejoice in or scoff at the offerings of the Lord. Therefore
the retention of his powers does not necessarily protect him. Lucifer, high in
the councils of heaven, fell to the low estate of Satan.
To insure progress the powers of man must be exercised for the
achievement of the great objective of existence. He must become by every act
more and more like the Lord of heaven. That is the highest hope and highest
conception of joy by every thinking person. In a small degree this is
attainable by man, through strict obedience to the laws of the Lord.
They who so employ their time and talents properly, whether here or
hereafter, increase in knowledge. That is the beginning of wisdom. There is no
end to knowledge. The field of available knowledge is much like the ten
digits, from 0 to 9, the combinations of which are infinite in number. By
using or combining simple principles he may likewise multiply knowledge,
without limit.
But, as knowledge is gained, whether here or in the infinities, it must
be used. Man must not only learn, but he must also apply his learning to a
worthy purpose. The uses to which knowledge may be put are also infinite.
Knowledge unused is dry and tasteless. Use gives it life and value. When
knowledge is used correctly, properly, righteously, towards the great
objective, it enables man to progress. The law of God ever rises above the
desires of man.
This then is eternal progress: To add truth to truth; and to use truth,
insistently and persistently for the accomplishment of the Lord's plan for the
perfection of his willing children. That is how progress is attained.
Now, such progress can with full propriety be called growth. Eternal
progress is really eternal growth. To progress forever a man must eternally
grow in power to develop the plan of salvation. Then he moves towards the
likeness of the Lord. That is growth; that is progression.
In the path of eternal progression there are, of course, degrees of
achievement. Though the powers of every living soul will remain undiminished,
they who have won an exaltation in the celestial kingdom alone will have the
blessing of increase of their kind. That is the great blessing vouchsafed to
those who learn most, do best, and bend their will to the purposes of the
Lord.
What then is eternal progress? It is an eternity of active life,
increasing in all good things, toward the likeness of the Lord. It is the
highest conceivable form of growth.
13. IS THERE PROGRESS IN HEAVEN?
During the long centuries of apostasy after the time of Jesus the Christ,
many misleading beliefs had fastened themselves upon the people. Among them
was the doctrine that those who won salvation in the hereafter would be in a
state of eternal, inactive joy. In the presence of God they would worship him
and sing praises to him eternally, but nothing more.
In a world of struggle and sickness such a promise was hailed by unhappy
humanity. But it seemed incomplete. It did not conform to the laws of
existence. As far as human experience knows, life is always active. Inactivity
spells death. Associated with life, in the higher realms of existence, is the
power to progress or retrogress. Among human beings this is called the power
of choice or free agency.
The question forced itself upon thoughtful people that eternal worship of
the Almighty must mean more than an everlasting placid life of psalm singing.
The life hereafter promised by the Savior must be as life is on earth; active,
achieving, and purposeful. So it seemed to many, though teaching and tradition
remained silent on the subject.
The restoration of the gospel of Jesus the Christ by the Prophet Joseph
Smith cleared up the subject. He taught that on the "other side," in the
hereafter the individual retains the power to learn, think, and act, and to
use or to ignore that which has been learned. That means that the right of
choice is everlastingly an attribute of life and intelligence. Therefore, the
possibility of progress is eternal.
The question then arises: Since active men in the hereafter are grouped
according to their works on earth in one or the other of three ascending
glories, is there the possibility of progress in each group or glory?
Since those assigned to each glory are living, intelligent beings, the
answer must be yes. In each glory, the power of free agency remains. For them
the field of truth is open. The spirit of man is never fettered in his search
for truth. It may be that they are self-fettered by the deeds that brought
them into a lower glory.
It does not follow, as some have suggested, that the possibility of
progress in all the glories might enable the inhabitants of the lower glories
to overtake those in the higher glory. Righteous living gives power greater
than that possessed by those who were assigned to the lower glories. The deeds
of those of the lower glories were less in harmony with God's law, hence they
possess less power. Therefore, with lesser power to progress they cannot
overtake those who travel with more power in the path of progress; for
example, it is common practice to set the maximum speed at which an automobile
may travel. If two automobiles start out together, the one set at twenty-five,
the other at seventy-five, miles an hour, the slower cannot overtake the
faster machine, if both travel at full speed. It is so with progress.
What may happen if the man with less power uses it steadily in the spirit
of repentance through the eternal years is not known to man. That knowledge
rests as yet in the bosom of God.
One thing is known through the revelations of God. Those in the higher,
the celestial glory, the one that we all hope to achieve, are in full
activity. Their worship of God manifests itself in doing the will of God,
hence the works of God.
Those of the celestial kingdom or glory will be occupied in building
their own kingdoms as parts of God's greater kingdoms. They will have
"increase." Not so in the lower glories; progress they may, but increase will
not be theirs.
There is also a difference in possible achievement in the different
glories. Granite cannot be carved with wooden tools. So it is in the glories
of the hereafter. Those of the celestial kingdom have so lived as to achieve
Godhood itself. Those of an inferior glory cannot reach that far. The deeds on
earth become tools of achievement in the heavens.
1. WHAT IS THE MEANING OF SALVATION?
Before the Church was organized, the Lord said to the Prophet Smith,
"there is no gift greater than the gift of salvation." (D. & C. 6:13) This was
repeated in several later revelations. On another occasion, also while the
young prophet was receiving his preparatory training, the Lord further
declared that "eternal life . . . is the greatest of all the gifts of God" (D.
& C. 14:7). It would appear, therefore, that salvation is eternal life; or
that to obtain salvation, one must win eternal life. In the Bible and Book of
Mormon, also, eternal life, or everlasting life, is promised those who accept
the Lord and His Son Jesus Christ. Life and salvation are forever intertwined.
Indeed, our own Church leader's, have spoken and speak of the "gospel of life
and salvation."
The conception of the meaning of salvation requires a definition of life.
Man had a pre-existent state, and will live on throughout eternity. He is
immortal. It becomes necessary therefore to distinguish clearly between life
as mere existence, and life as something greater that may issue from
existence.
Brigham Young has furnished a definition in thrilling words: "Salvation
is the full existence of man, of the angels, and the Gods; it is eternal life,
the life which was, which is, and that which is to come." Life, then, is more
than mere existence; it is "full existence." Life is active, existence is
static. Life is warm; existence, cold. Life uses its powers to secure
progress; it moves upward. Existence is today where it was yesterday, or
lower. Life is the increasing realization of man's highest ideals. The Lord
Himself has made clear the distinction, for He said to Moses, "This is my work
and my glory -- to bring to pass the immortality and eternal life of man.
(Pearl of Great Price, Moses 1:39) And Jesus, the Christ, made the same
distinction when He said, "I am the resurrection, and the life." (John 11:25)
Life in contradistinction to existence has always been the objective of
Latter-day Saints. Life, implying a future of endless development, is the
ultimate goal of the Church.
The Prophet Joseph Smith in his discourses gave added meaning to this
definition of salvation. "Salvation," he said, means a man's being placed
beyond the power of all his enemies" (Teachings of the Prophet Joseph Smith,
p. 301), and "Salvation is nothing more or less than to triumph over all our
enemies and put them under our feet. And, where we have power to put all
enemies under our feet in this world, and a knowledge to triumph over all
spirits in the world to come, then we are saved, as in the case of Jesus, who
was to reign until he had put all enemies under His feet and the last enemy
was death" (Teachings of the Prophet Joseph Smith, p. 297). There is no
thought of inertia, mere existence, in such words. Instead, these statements
imply action, a battle for triumph over enemies without and within.
The conditions which enable man to win eternal life are included in the
plan of salvation. In fact, the plan is but a series of invariable,
unalterable laws, obedience to each of which increases man's power to triumph
over evil. That means that there is knowledge to be acquired (Teachings of the
Prophet Joseph Smith, p. 297); principles of action to be accepted; ordinances
to he received (Teachings of the Prophet Joseph Smith, pp. 12, 331); duties to
be performed through life; and the complete acceptance of Jesus, the Christ
(John 17:3); that is, full health of body, mind, and spirit to be won. All
this that man "might be raised in immortality unto eternal life" (D. & C.
29:43)
The man who uses his powers in obedience to law to fight all enemies of
progress, whether ignorance, temptation, appetites, or personalities, rises
above existence; he lives; he is on the way to salvation. For him who does not
so use his powers, though he exist, life does not function fully; the light of
truth is blotted out; the enemy may defeat him; he is retreating from
salvation. Salvation then is conditioned under the divine plan and with divine
help, upon the proper exercise of the will of man. Complete salvation, which
is full and eternal life, results from man's full endeavor to conform to the
laws of life, the gospel of the Lord Jesus Christ. That is why we often say
that men save themselves with the aid of the Lord (D. & C. 29:44, 45).
Since men differ in their obedience to law there must be stages of
salvation. Mankind may win any degree of salvation, from mere inert existence,
beyond a kingdom of glory, to the celestial kingdom or highest glory. In my
Father's house are many mansions [kingdoms]." (John 14:2) They who use only a
part of their powers, or use them improperly, do not live life fully. Only
those who render obedience to all the duties required of them, who are in
process of full living, can expect complete salvation. (Teachings of the
Prophet Joseph Smith, p. 332) They become the sons of God. They will be where
God and Christ dwell.
If salvation is eternal life as here defined, it may begin on earth, or
may have begun in the pre-existent state of man. To the degree that a person
uses his powers for progress on earth, and lives fully under the law, he is
daily achieving salvation and in a state of salvation. But, the summation of
our efforts will be made on the great day of judgment, and will determine the
degree of our salvation, our final place in the hereafter.
This meaning of salvation is simple, easily understood. If the body is to
be kept healthy, and fit for the work of life, certain definite laws must be
obeyed. If the mind is to render full service, it must be properly fed and
exercised. If the spirit is to lift man into joy, spiritual tasks must be
performed. Only under such conditions of fully functioning powers can full
life be lived. If salvation is to be gained, all the powers of life must be
used, under the laws of truth, so far as in mans power lies. There must be a
coordination of these powers for steady progress. As we seek salvation, an
active eternal life, we must prepare ourselves for it by proper activity on
earth.
This conception of salvation explains why the activities of the Church on
earth enter into every phase of man's life, and why activity must characterize
the life to come.
2. WAS THE "FALL" INEVITABLE?
According to the plan of salvation, accepted by the hosts of heaven in
the great pre-existent council, Adam and Eve were placed on earth to become
the parents of the human race. They could not, however, perform this mission,
unless they themselves became subject to mortality. Why, then, did the Lord
command them not to partake of the tree of good and evil, the gateway of
mortal life? There has seemed to be a contradiction between God's purpose as
embodied in the plan of salvation, and this command to Adam and Eve.
Perhaps a full explanation is not possible with our present knowledge,
yet modern revelation has shed light upon the subject.
First, there is the certain knowledge that without the "Fall," Adam and
Eve would have remained in a condition in which children with earthly bodies,
for whom the earth was made, could not have been begotten by them. The plan of
salvation would have been defeated.
This is the emphatic view of the prophet Lehi. His terse statement leaves
no other meaning. "Adam fell that men might be." (2 Nephi 2:25)
Equally direct are the words of Alma: ". . . if it had been possible for
Adam to have partaken of the fruit of the tree of life at that time, there
would have been no death . . . they would have been forever miserable, having
no preparatory state; and thus the plan of redemption would have been
frustrated" (Alma 12:23, 26).
Further evidence is supplied by Adam and Eve themselves. After their
expulsion from Eden into the earth as it is, Adam exults: ". . . Blessed be
the name of God, for because of my transgression my eyes are opened, and in
this life I shall have joy, and again in the flesh I shall see God." And Eve
seemed almost jubilant: ". . . Were it not for our transgression we never
should have had seed, and never should have known good and evil, and joy of
our redemption, and the eternal life which God giveth unto all the obedient."
(Moses 5:10-11)
These were not the words of sinners or of repentant sinners. This was
spoken by people who had met and accepted a great challenge, with which, as
they imply, God was pleased.
President John Taylor recognized that the "Fall" resulted in good for
Adam and Eve, and the whole human family: "They would have been incapable of
increase; and without that increase the designs of God in relation to the
formation of the earth and man could not have been accomplished; for one great
object of the creation of the world was the propagation of the human species,
that bodies might be prepared for those spirits who already existed, and who,
when they saw the earth formed, shouted for joy." (The Gospel Kingdom, p. 96)
In the joy of Adam and Eve after the "Fall" lies hidden, perhaps, a
principle which disputants about this subject have not understood and which
may not as yet be full comprehended. However, in modern revelation, a clue to
understanding of the "Fall" is given, which may be the key to the apparent
contradiction.
After Adam had been supplied with a body made "from the dust of the
ground," and placed in the garden of Eden, instructions were given him:
"And I, the Lord God, commanded the man, saying: Of every tree
of the garden thou mayest freely eat, But of the tree of the
knowledge of good and evil, thou shalt not eat of it, nevertheless,
thou mayest choose for thyself, for it is given unto thee; but,
remember that I forbid it, for in the day thou eatest thereof thou
shalt surely die." (Moses 3:16-17)
Though a command had been given, Adam was permitted to exercise his free
agency. "Thou mayest choose for thyself." The eternal power of choice was
respected by the Lord himself. That throws a flood of light on the "Fall." It
really converts the command into a warning, as much as if to say, if you do
this thing, you will bring upon yourself a certain punishment; but do it if
you choose.
Such was the problem before our first parents: to remain forever at
selfish ease in the Garden of Eden, or to face unselfishly tribulation and
death, in bringing to pass the purposes of the Lord for a host of waiting
spirit children. They chose the latter.
This they did with open eyes and minds as to consequences. The memory of
their former estates may have been dimmed, but the gospel had been taught them
during their sojourn in the Garden of Eden. They could not have been left in
complete ignorance of the purpose of their creation. Brigham Young frankly
said: "Adam was as conversant with his Father who placed him upon this earth
as we are conversant with our earthly parents." (Discourses, p. 104) The
Prophet Joseph taught that "Adam received commandments and instructions from
God; this was the order from the beginning." (Teachings, p. 168)
The choice that they made raises Adam and Eve to pre-eminence among all
who have come on earth. The Lord's plan was given life by them. They are
indeed, as far as this earth is concerned, our loving father and mother. The
"Fall" and the consequent redeeming act of Jesus became the most glorious
events in the history of mankind.
In the heavens above, as in the earth below, law prevails. No one can
escape the consequences of the acceptance or rejection of law. Cause and
effect are eternally related. The Lord had warned Adam and Eve of the hard
battle with earth conditions if they chose to eat of the tree of the knowledge
of good and evil. He would not subject his son and daughter to hardship and
the death of their bodies unless it be of their own choice. They must choose
for themselves. They chose wisely, in accord with the heavenly law of love for
others.
In life all must choose at times. Sometimes, two possibilities are good;
neither is evil. Usually, however, one is of greater import than the other.
When in doubt, each must choose that which concerns the good of others -- the
greater law -- rather than that which chiefly benefits ourselves -- the lesser
law. The greater must be balanced against the lesser. The greater must be
chosen whether it be law or thing. That was the choice made in Eden.
This view of the "Fall" is confirmed by the scriptures. For example, ". .
. if Adam had not transgressed he would not have fallen, but he would have
remained in the garden of Eden . . . forever . . . And they would have had no
children; wherefore they would have remained in a state of innocence, having
no joy, for they knew no misery; doing no good, for they knew no sin." (2
Nephi 2:22-23)
The role of Satan in this drama is not difficult to understand. He seeks
to overthrow the work of God. By inducing Adam and Eve to disobey the Lord, he
thought to have them in his power. He forgot, or did not know, that by their
very "disobedience" the purposes of the Lord with respect to his spirit
children would be accomplished. The temptation of Eve turned upon him to the
defeat of his evil designs. This often is the fate of evil.
The Lord himself in these latter days has spoken of the place and mission
of Adam: ". . . Michael, or Adam, the father of all, the prince of all, the
ancient of days." (D. & C. 27:11; 88:112; 116:1) "The Lord God . . . hath
appointed Michael your prince, and established his feet, and set him upon
high, and given unto him the keys of salvation under the counsel and direction
of the Holy One." (D. & C. 78:15-16) These are eloquent words, which could not
well have been spoken of a sinner; only of one who has filled his mission
well. Indeed, in the true gospel of Jesus Christ there is no original sin.
It is a thrilling thought that Adam and Eve were not coerced to begin
God's work on earth. They chose to do so, by the exercise of their free
agency. It is the lesson for all their children: Seek the truth, choose
wisely, and carry the responsibility for our acts.
Considering our full knowledge of the purpose of the plan of salvation,
and the reason for placing Adam and Eve on earth, the apparent contradiction
in the story of the "Fall" vanishes. Instead the law of free agency, or
individual choice, appears in distinct view. God's command is qualified by his
great purpose to bless his children. Adam and Eve rise to the position of
helpers in initiating the divine purpose on earth. They become partners with
the Lord in making eternal joy possible for the hosts of heaven.
We, the children of Adam and Eve, may well be proud of our parentage.
3. WHAT IS THE NEED OF ORDINANCES?
If a person has faith in God, is repentant, and tries to live the moral
code, why does he need to be baptized and receive other ordinances of the
gospel? That is an old question.
To this query, usually honestly made, there are several answers.
First: The Church of Christ is divinely organized. It is not man-made.
The conditions for membership have been clearly defined by the Lord. Among the
requirements are several ordinances, baptism being the basic one. Ordinances
are necessary because the Lord has so decreed. The Lord himself while on earth
as an example to us, submitted to ordinances, as in baptism. There is no other
way to membership in Christ's own organization.
This, of course, should be a sufficient answer to those who believe that
the Church was founded by the Lord, and that in all we do, we conform to his
will. We cannot go beyond or around the Lord's plan.
Members of the Church who ask about the need of ordinances should begin
with a consideration of God, his existence, his hand-dealing with man, and his
laws for human salvation. If these fundamentals are found to be secure,
ordinances become a welcomed activity in achieving the high gifts of the Lord.
There are two first principles, faith and repentance, and two first
ordinances, baptism and the laying on of hands for the gift of the Holy Ghost
in the Church of Christ. These are closely interwoven. Faith is the first
principle, upon which other principles rest, and in the end all ordinances are
derivatives of faith. But faith must be expressed in human actions, else it
cannot be known. A man proves his faith by his works; he has no other means of
doing so. The ordinance of baptism for example may be viewed as man's
signature to his compact with God, as an acceptance of the leadership of Jesus
the Christ, and as a promise to live the law of the Lord -- the things that
would be expected from one who has acquired faith. Baptism is a logical
sequence of faith. Every ordinance becomes in like manner a necessary tangible
outward evidence of some phase of that inward conviction called faith. Each
ordinance, in its place, becomes a logical acquiescence with some part of the
vast territory covered by faith. Each ordinance becomes a witness to man s
surrender to his Heavenly Father.
Being baptized into this Church is only like learning the
alphabet of our mother tongue -- it is the very first step. But
having received the first principles of the gospel of Christ, let us
go on to perfection.
Third: Ordinances give life to faith because they require a covenant from
those who participate. Faith is a principle that demands action. Whether it is
faith in a law doctrine, or plan relative to human affairs, it fails unless it
leads to a practice, rite, or ceremony. Otherwise it remains an idle belief,
an abstract conviction, a theory. The moment it is used, as in an ordinance,
it flames into life, and leaps into the world of practical affairs, becoming a
positive power, helpful in the world of men.
Everyone who receives an ordinance must make a covenant, else the
ordinance is not fully satisfactory. He who is baptized covenants to keep the
law of the Church; he who is administered to for sickness, and the
administrators, covenant to use their faith to secure the desired healings; he
who receives the temple endowment covenants to use in his life that which he
has been taught; he who is ordained to the priesthood agrees to honor it, and
so on with every ordinance.
That places covenants high, as they should be. Knowledge of itself has
little saving power. Only as it is used does knowledge become of value. The
man who learns and promises to use that knowledge is of value to society. To
accept the plan of salvation without promising to comply with its requirements
will result in something worse than ignorance. The world moves forward by the
efforts of covenanted people -- who keep their covenants.
So, whether from the point of view of obedience to the Lord's command, or
of logical necessity, or of giving life to human knowledge for the good of
mankind, ordinances are necessary and desirable.
4. HOW MAY MEMBERSHIP AND
EXALTATION IN THE CELESTIAL KINGDOM
BE WON?
It is a basic gospel doctrine that every person, except a very few, will
be saved. It is an equally basic doctrine that salvation is graded. Every
person will be placed in the hereafter according to his works.
These truths had been forgotten in the dark ages of apostasy. It was then
commonly believed that the sinner would forever remain in a torturing hell and
that all who escaped that place of unending misery would receive equal places
in God's kingdom. Soon after the coming of the Restoration a glorious
manifestation revealed anew the ancient truths. While Joseph Smith and Sidney
Rigdon were engaged in the revision of the Bible, it became "apparent" to them
"that many important points touching the salvation of man had been taken from
the Bible or lost before it was compiled. It appeared self-evident from what
truths were left that if God rewarded every one according to the deeds done in
the body, the term `Heaven,' as intended for the Saints' eternal home must
include more kingdoms than one." While pondering upon this matter, the
vision, known as Section 76 in the Doctrine and Covenants, was received. It
threw a flood of light upon the nature of God, and his dealings with his
children on earth.
In essence, this vision or revelation explains that all except the sons
of perdition will be saved. The traditional hell with its threats of fire and
brimstone, and of unending torture, has no existence. But the degree of
salvation will vary with the just desserts of those who appear for judgment.
Those who in life, or in the later spiritual domain, deliberately did evil, or
refused to comply with gospel requirements, would not receive the rewards
given to the just and obedient. By his own works, every person would place
himself in a higher or lower eternal home. "For they shall be judged according
to their works, and every man shall receive according to his own works, his
own dominion, in the mansions which are prepared."
These gradations in salvation may be innumerable, since all members of
the human family are different. The many gradations are however reduced to
three classes: (1) the celestial, the highest, as of the sun in glory; (2) the
terrestrial, the next, as of the moon; (3) the telestial, the lowest, as of
the stars.
The revelation details somewhat fully, and with much beauty of language,
the conditions that place people in each of these kingdoms. Those of the
celestial the place where God and Christ dwell, have accepted Jesus and the
ordinances of his Church. Those of the terrestrial died without the law, or
were not valiant in the testimony of Jesus. Those of the telestial kingdom did
not receive Jesus but were content to follow falsehood.
These kingdoms, though very different, are filled with the children of
God the Father. Though those of the lower kingdom have not shown themselves
worthy of the fulness of salvation, yet the love of the Father envelops them.
Even the glory of the lowest, the telestial, "surpasses all understanding."
To an apostate world this was a new conception of God and his
relationship to his children on earth. It raised God to a new height in the
thoughts of men. It invited a new love of men for their Eternal Father, a
firmer response through righteous works to his love for us. The malignant god
of apostasy was removed from the fears of humanity.
Nevertheless, there remained the punishment that one in the lower
kingdoms might by another mode of life have received and enjoyed a higher
glory. The eternal memory, though terrible, is a more reasonable punishment
than the fiery furnace taught through generations of time by false teachers.
Moreover, those who are assigned to the lower kingdoms, have so lived, so
misused their opportunities, that they could not adapt themselves to the
prevailing conditions in the higher kingdoms. Their capacities, by their own
acts have been changed to fit a lower glory. They would not he happy in a
higher kingdom. They are unprepared for association with those whose lives
have been in accord with God's truth. As we have made ourselves, so shall our
judgment be.
It is further recorded that though these kingdoms are separate, yet there
is intercommunication among them. Those in the higher may minister to those in
the lower kingdoms. But, the reverse cannot be done. Those in the lower
kingdom cannot enter a higher one. Wherever a child of God may be placed, he
is not forgotten. That is not the Lord's way. It shows again the infinite,
never-ending love of God for his children.
Despite this divine mercy, it must be remembered that though we shall in
the hereafter find salvation in one of the kingdoms it is dangerous to allow
sin to enter our lives.
Now the concern of the Church is to bring all men into the celestial
kingdom. It has no interest in the other, lower kingdoms. Every doctrine,
principle, and item of organization within the Church pertains to the
celestial glory. The manner of entrance into this the highest kingdom, is
therefore made clear. Any person who wishes to enter it must have faith and
repent from his sins. Then he must be baptized, and receive the gift of the
Holy Ghost by one who has divine authority to perform such ordinances. There
are principles and ordinances which in their entirety belong peculiarly to the
higher kingdom.
After having laid the foundation for his claim to celestial membership
and association, he must, to receive all available blessings of this kingdom,
comply with the many requirements of life within the Church. He belongs to
"those who are valiant and inspired with the true independence of heaven, who
will go forth boldly in the service of their God leaving others to do as they
please, determined to do right, though all mankind should take the opposite
course." All this having been done, he is qualified to enter the celestial
kingdom. Indeed, he is then, even on earth, in the celestial kingdom of God.
Naturally, those who enter the celestial kingdom are of various
attainments. There is not absolute uniformity anywhere among the children of
God. Their innate capacities and their use of the law of free agency make them
different, often widely so. Therefore, the members of the highest kingdom are
also grouped, according to the Prophet Joseph Smith into three "degrees."
To enter the highest of these degrees in the celestial kingdom is to be
exalted in the kingdom of God. Such exaltation comes to those who receive the
higher ordinances of the Church, such as the temple endowment, and afterwards
are sealed in marriage for time and eternity, whether on earth or in the
hereafter. Those who are so sealed continue the family relationship eternally.
Spiritual children are begotten by them. They carry on the work of salvation
for the hosts of waiting spirits. They who are so exalted become even as the
gods. They will be "from everlasting to everlasting, because they continue."
To find entrance to the celestial kingdom, and be exalted therein, form
the great hope of every true Latter-day Saint.
The fate of the sons of perdition is not known. There will be few of
them, for few know so much as to fall so low. The suggestion has been made, by
Brigham Young and others that they will lose all that they have gained in the
long journey, from the dim beginning. They must start over again. But their
fate is sealed from us. In this matter we must accept God's own declaration:
"Eternal punishment is God's punishment. Endless punishment is God's
punishment."
5. WILL ALL MEN WHO LIVED ON EARTH
BEFORE CHRIST BE RESURRECTED BEFORE
THOSE WHO CAME AFTER CHRIST?
The Prophet Alma, in a discussion of the resurrection, long before the
days of Christ, declared:
Now, whether the souls and the bodies of those of whom has been
spoken shall all be reunited at once, the wicked as well as the
righteous, I do not say; let it suffice, that I say that they all
come forth; or in other words, their resurrection cometh to pass
before the resurrection of those who die after the resurrection of
Christ (Book of Mormon, Alma 40:19).
In this statement and its context, Alma bears witness to the basic
Christian doctrine that all men shall be resurrected. The atonement of Jesus
Christ was for all men, without exception. An express purpose of the plan of
salvation was to provide means by which the spirit children of God could win
eternal, imperishable bodies to serve them on their unending, progressive
journey.
So important an event, none more so in man's endless existence, would
certainly be consummated in an orderly manner. All men will not be resurrected
at once; but they will arise, under the divine voice, in groups according to
their faithfulness in life. There will be the resurrection of the righteous
and of the wicked, of the just and the unjust; the first resurrection and the
last. Apparently a succession of such group resurrections will occur until all
the earth children of the Father have reclaimed their bodies (D. & C. 76:17;
88:95-102; John 5:28, 29).
Alma appears to apply this orderly process of the resurrection to the
individuals within each group. After all, resurrection is an individual
matter. Who, in a group equally deserving, who have shown equal fidelity in
life's journey, shall conquer the grave first? With simple, clear logic Alma
seems to indicate that in each group those who finished their earth life first
will first be called to arise from their graves. Thus, both justice and order
are preserved in the resurrection of the human family.
Meanwhile, little has been revealed concerning the means, methods, and
times of the resurrection. With certainty we know only that all will be
resurrected, and that the righteous will come forth from their graves first.
That is the glorious testimony of Alma, the Book of Mormon prophet.
6. IS IT POSSIBLE TO PROGRESS FROM ONE
GLORY TO ANOTHER?
In the final judgment, all the earth children of the Lord will be
assigned places in one or the other of the three grand divisions or degrees of
salvation, known to us from modern revelation as the three glories. Each
assignment will depend upon the use the candidate has made of the
opportunities placed before him on earth and elsewhere. "For they shall be
judged according to their works" (D. & C. 76: 111). By his own acts each
person has shown his fitness to participate in the activities of this or that
glory. It would be useless to place him higher than his capabilities would
permit, and unfair to place him lower. If placed too high, he would not be
competent or happy there, nor could he be content if placed too low. The
degree of salvation of necessity corresponds, under the merciful justice of
the Lord, with the demonstrated worthiness, capacity, and capability of each
individual. The final judgment is individual.
Within each glory, however, there may be advancement. The law of progress
may be utilized by every intelligence in the universe. Those who inherit the
telestial, terrestrial, or celestial glories may progress, and progress
eternally. But, let it ever be remembered that the power to progress is
greatest in the celestial glory, and is decreasingly smaller in the lower
glories. There can be no talk, therefore, of those in the lower places
overtaking those in the higher, any more than an automobile traveling at the
rate of twenty-five miles an hour can overtake one moving at the rate of fifty
miles an hour.
They who inherit the celestial glory will dwell in the presence of the
Father and the Son. They are kings and priests. From that glory issues the
power of God, known to us as the Priesthood of the Lord. In that glory certain
conditions of joy belong which are absent in the other glories. They who have
inherited the lesser glories will receive a salvation so glorious as to be
beyond the understanding of man -- that has been revealed to us -- but, "where
God and Christ dwell they can not come worlds without end" (D. & C. 76: 112).
7. WHAT IS EVIL?
A library of books has been written on this subject. Philosophers have
exhausted their ingenuity in explaining evil. Nevertheless, Latter-day Saints
find the answer to be easily understood.
First, there is "an opposition in all things." If there be a south, there
must be a north; if there be light, there must also be the possibility of
darkness; if a right side, also a left side; if activity, also quiescence; if
good, there must be its opposite, which is evil; and so on with respect to
every condition and act of existence. This is much like the positive and
negative recognized in all mathematical and scientific work. It is because of
this eternal "opposition" that man is alike to choose, thus doing good or
evil.
This doctrine is laid down in much clearness in the Book of Mormon. The
Prophet Lehi, explaining man's free agency to his son Jacob, says:
For it must needs he, that there is an opposition in all
things. If not so, . . . righteousness could not be brought to pass,
neither wickedness, neither holiness nor misery, neither good nor
bad. . . .
And if ye shall say there is no law, ye shall also say there is
no sin. If ye shall say there is no sin, ye shall also say there is
no righteousness. And if there be no righteousness there be no
happiness. And if there be no righteousness nor happiness there be
no punishment nor misery. And if these things are not there is no
God. And if there is no God we are not, neither the earth; for there
could have been no creation of things, neither to act nor to be
acted upon; wherefore all things must have vanished away.
And to bring about his eternal purposes in the end of man,
after he had created our first parents, and the beasts of the field
and the fowls of the air, and in fine, all things which are created,
it must needs be that there was an opposition; even the forbidden
fruit in opposition to the tree of life; the one being sweet and the
other bitter.
Wherefore, the Lord God gave unto man that he should act for
himself. Wherefore, man could not act for himself save it should he
that he was enticed by the one or the other (Book of Mormon, 2 Nephi
2:11, 13, 15-16).
Second, man is on earth under a plan provided by God, the Father of the
spirits of men. This plan is for the good and welfare of man. The ultimate
purpose of the plan is to enable every person to develop his every power, and
thus to progress eternally. Imbedded in every part of the plan is the right of
every man to act for himself, to choose one or the other of the opposites
which present themselves before him. If he chooses to do that which is for his
welfare, which enables him to progress, he chooses the good. If he chooses
that which retards his progress, he chooses the evil. Whatever conforms to the
plan of God for His earth children is good; whatever is in opposition to the
plan is evil. That is a simple, plain definition of evil.
Third, our Father in heaven, who directs all things pertaining to His
children on earth, often deals, and necessarily so, with matters beyond the
clear understanding of mortal man. Commandments are sometimes given which at
least at first must be accepted through our faith in God and His revelations.
In any case, obedience to the will of God is good; refusal to obey the will of
God is evil. In every instance evil is "inverted good or a correct principle
made evil use of" (Discourses of Brigham Young, p. 106).
However, there can be, there is, no good or evil except by the intrusion
of an intelligent being possessed of the power and right of free agency.
Things and forces themselves are neither good nor bad. A current of
electricity is neither good nor evil. Good results, however, when intelligent
man uses the current to give light in darkness; and evil results when the
current is directed through the human body to the hurt or death of man. Good
and evil are not apparent, do not exist, apart from the actions of intelligent
man.
Whether the actions of men are good or evil may be determined by their
effects on human life, and their conformity to God's will. Warfare, for
example, is not for man's good. It destroys life and the products of life. It
seeks for good in an incorrect manner. It violates the firm command of God. It
is therefore evil. War is not of God.
The Prophet Joseph Smith declared that all evil done by man was voluntary
(Teachings of the Prophet Joseph Smith, p. 187). Brigham Young taught the same
doctrine (Discourses of Brigham Young, p. 85). President Joseph F. Smith
(Joseph F. Smith, Gospel Doctrine, p. 69) and all other leaders of the
Restored Church have taught that by the actions of men possessed of free
agency, good or evil is referred to the will of man. He who desires good, and
seeks to become master of his will, will do good; while he who desires evil,
and uses his will for that purpose, does evil. Men who love darkness do so
because their deeds are evil.
The great discourse of the Prophet Lehi already mentioned sets forth this
doctrine in great plainness. Modern revelation is equally emphatic. "All truth
is independent in that sphere in which God has placed it, to act for itself,
as all intelligence also; otherwise there is no existence" (D & C. 93:30).
Brigham Young declares:
Evil is with us; it is that influence which tempts to sin, and
which has been permitted to come into the world for the express
purpose of giving us an opportunity of proving ourselves before God
before Jesus Christ, our Elder Brother, before the holy angels, and
before all good men, that we are determined to overcome the evil and
cleave to the good, for the Lord has given us the ability to do so
(Discourses of Brigham Young, pp. 107, 108).
How man may desire to do good above all else, and so direct his will, is
a subject for later treatment.
8. IS THERE A PERSONAL DEVIL?
The devil has not escaped modern attempts to explain away old beliefs.
Mormonism, however, has found it easy to answer the baffling question about
the existence and nature of the devil.
The beings in the "spirit world" -- whence humanity comes -- are alike in
that they possess the right of free agency; they are unlike in that they do
not choose, nor have they chosen, alike. Consequently, the inhabitants of the
spirit world, as in our world, with the same beginnings and opportunities,
differ in the degree or stage of their development. There is therefore in the
spirit world as on earth a gradation among individuals in knowledge and power
from the lowest to the highest, from the least advanced to the God who
represents all knowledge, power, and good. Those who lag behind in the march
towards progression are not necessarily evil. They are chiefly enemies to
themselves as they loiter along the highway of eternity, though they do hinder
the purposes of the Lord who seeks the ultimate salvation of all His children.
The inequality or gradation among those who dwell in the domain of
spirits is clearly set forth in the Book of Abraham:
And the Lord said unto me: These two facts do exist, that there
are two spirits, one being more intelligent than the other; there
shall be another more intelligent than they; I am the Lord thy God,
I am more intelligent than they all.
Now the Lord had shown unto me, Abraham, the intelligences that
were organized before the world was; and among all these there were
many of the noble and great ones;
And God saw these souls that they were good, and he stood in
the midst of them, and he said: These I will make my rulers; for he
stood among those that were spirits, and he saw that they were good;
and he said unto me: Abraham, thou art one of them; thou wast chosen
before thou wast born (Pearl of Great Price, Abraham 3:19, 22, 23;
also, 3:16-23).
Another class of beings, using free agency improperly, are of more
serious concern. A being may choose wisely and well, throughout ages of
existence, until great progress has been achieved, and then he may turn
against truth and actively reject that which made his rise possible and become
opposed to those with whom he was formerly associated. This is not an uncommon
experience among human beings; it occurs also in the spirit world. Such a
change, or apostasy, results from sin -- negligence of duty, ambition, greed,
selfishness, jealousy, impurity, or any of the many acts that defeat progress.
Such persons become enemies of truth, opponents to progress, ready to use evil
to defeat good. They become personified evil.
The story of Lucifer is the most terrible example of such apostasy.
Lucifer, son of the morning, through diligent search for truth and the use of
it, had become one of the foremost in the assembly of those invited to
undertake the experiences of earth. But, in that Great Council, his personal
ambition and love of power overcame him. He pitted his own plan and will
against the purposes of God. He strove to gain the birthright of his Elder
Brother, Jesus the Christ. When his proposition was rejected, he forsook all
that he had gained, would not repent of his sin, defied truth, and of
necessity lost his place among the followers of God. He was no longer Lucifer,
bearer of truth, who walked in light, but Satan, teacher of untruth, who slunk
in darkness. He became the enemy of God and of all who try to walk according
to the Lord's commandments. One-third of the spirits present in that vast
assembly supported Satan and became enemies of the truth that they had
formerly cherished. With him these rebellious spirits lost their fellowship
with the valiant sons of God. What is more, they lost the privilege of
obtaining bodies of flesh and blood, without which they cannot gain full power
over the forces of the universe. In the face of that defeat, and that curse,
they have sought from Adam to the present time to corrupt mankind and defeat
the Lord's purposes.
Now, under God's plan, the core of the meaning of human activity is that
man, while winning his body, shall progress by overcoming surrounding
conditions. He must learn to be master of every improper impulse. His right of
choice remains with him; and as he chooses truth he rises toward his ultimate
divine destiny. To accomplish this, our Father in heaven makes use of the evil
designs of the devil. God allows His fallen son to tempt the children of men,
so that they may more deliberately choose between good and evil. The Lord
could banish Satan and his angels from earth, and remove temptation from men,
but in His wisdom He permits His wayward bodiless children to come upon earth.
Thus, despite their intentions, the followers of Satan are so used as to help
accomplish the divine purpose. Whether understood by the evil one or not, in
his efforts among mankind he is made an instrument to secure the very plan
that he opposed in the Great Council.
And it must needs be that the devil should tempt the children
of men, or they could not be agents unto themselves; for if they
never should have bitter they could not know the sweet (D. & C.
29:39).
Man may of himself, with no outside temptation, choose between good and
evil. The binding of Satan during the millennium means only that he is
banished from earth and that no outside temptation is presented to man. Man's
agency remains untrammelled. The devil, and his messengers, suggest evil,
whisper to their victims, paint sin in glowing colors, make evil seem
inviting, urge a momentary thrill against permanent joy -- in short, try to
deceive, to make a lie appear as desirable as truth. In the words of Joseph
Smith, the Prophet, "The devil has great power to deceive; he will so
transform things as to make one gape at those who are doing the will of God"
(Teachings of the Prophet Joseph Smith, p. 227). But, he cannot compel man to
do evil. Too many try to place the blame for their evil doing on the devil,
when the fault lies within themselves. Touching on this subject the Prophet
Joseph Smith declared:
Satan was generally blamed for the evils which we did but if he
was the cause of all our wickedness, men could not be condemned. The
devil could not compel mankind to do evil; all was voluntary. Those
who resisted the spirit of God would be liable to be led into
temptation. . . . God would not exert any compulsory means, and the
devil could not (Teachings of the Prophet Joseph Smith, p. 187).
That leads to the principle that the devil is helpless, cannot lead men
into error, unless his victims are willing. At the best, the devil is an
intruder in the world: "The earth belongs to Him who framed and organized"
(Discourses of Brigham Young, p. 105). If one pursues truth always, seeks for
help from the spirit of God, he can bid the devil get behind him knowing that
the command must be heeded. Untruth may be blatant, but is always a coward.
"The power of the devil is limited, the power of God is unlimited" (Ibid., p.
105).
Recollect, brethren and sisters, every one of you, that when
evil is suggested to you, when it arises in your hearts, it is
through the temporal organization. When you are tempted, buffeted,
and step out of the way inadvertently; when you are overtaken in a
fault, or commit an overt act unthinkingly; when you are full of
evil passion, and wish to yield to it, then stop and let the spirit,
which God has put into your tabernacles, take the lead. If you do
that, I will promise that you will overcome all evil, and obtain
eternal lives. But many, very many, let the spirit yield to the
body, and are overcome and destroyed (Discourses of Brigham Young,
p. 107).
In summary: There are many gradations in knowledge, power, and integrity
among the personal spirits in the spirit world. They who have learned truth,
then oppose it, are evil. As far as this earth is concerned, Satan is the
leader of the evil spirits who battle against the Lord's plan of salvation.
They are as personal as the spirits who come on earth to assume mortal bodies,
but they remain bodiless. If personality in the spirit world is accepted, the
personal nature of the devil must be accepted. There is a personal devil.
9. WHO ARE THE SONS OF PERDITION?
The name Perdition was given to Lucifer, a son of the morning. He refused
to accept the plan proposed by God the Father, for the salvation of His spirit
children. For this defiant rebellion he was "thrust down from the presence of
God and the Son," and became Satan or the devil who "maketh war with the
saints of God." Those who do likewise, who follow Satan are called sons of
perdition. (Pearl of Great Price, Moses 4:1-4). They are they who have known
my power, and have been made partakers thereof, and suffered themselves
through the power of the devil to be overcome, and to deny the truth and defy
my power." (D. & C. 76:31)
However, Lucifer was "an angel of God who was in authority in the
presence of God." He had risen high in knowledge, understanding, and power. He
was Lucifer, a son of the morning (of light). For his rebellion there was no
excuse. He committed the unpardonable sin, in denying that of which he had
full and complete knowledge. He became thereby the father of lies (See D. & C.
76:26, 32-48).
It is probable that only personages who have acquired similar full
knowledge, who willfully and deliberately deny the truth, when they know it to
be the truth, can commit the unpardonable sin and become sons of perdition.
They are sons of perdition because, "Having denied the Holy Spirit after
having received it, and having denied the Only Begotten Son of the Father,
having crucified him unto themselves and put him to open shame" (D. & C.
76:35). They must have had a fullness of knowledge; a testimony which cannot
be destroyed. One must be on a high eminence to fall so low; and few in
world's history have attained such a height. It is doubtful if even Judas, who
betrayed Jesus, was sufficiently enlightened to become a son of perdition
(Joseph F. Smith, Gospel Doctrine, p. 545). Cain was called Perdition because
of his sin, but it is added "for thou wast also before the world," implying a
reason from out of the pre-existent world, for this heavy punishment (Pearl of
Great Price, Moses 5:24).
Moreover, the expression, sons of perdition, is often used in the
scriptures to describe disciples of Satan, all who defy God and teach untruth,
and who delight in lies, without necessarily committing the unpardonable sin.
The many brethren and sisters who have propounded questions about the sons of
perdition may rest secure that with their present knowledge they cannot become
sons of perdition.
According to Mormon doctrine, the bodies of all who have had a mortal
existence upon earth will be resurrected from the grave. The atonement of
Jesus Christ knows no exceptions (Book of Mormon, 3 Nephi 19:22). Yet, after
the resurrection comes the judgment. The acts on earth may forfeit many of the
possible gifts following earth existence (Ibid., 3 Nephi 26:4, 5). The
spiritual redemption, which is part of the redemption from the grave, will
apparently be denied the sons of perdition. That appears to be the meaning of
the statements that "he [the Lord] saves all except them"; and that they are,
"the only ones on whom the second death shall have power (D. & C. 76:38, 43,
44). They who will be judged to be sons of perdition will arise from the grave
with their bodies, but their bodies will be of no use to them, as the "second
death" is meted out to them in the final judgment.
The destiny of the sons of perdition is not known. They shall suffer the
"second death"; they shall be subject to "everlasting punishment"; they shall
"reign with the devil and his angels in eternity." What this means has not
been revealed. The Lord has declared:
And the end thereof, neither the place thereof, nor their
torment, no man knows;
Neither was it revealed neither is neither will be revealed
unto man, except to them who are made partakers thereof; . . .
Wherefore, the end, the width, the height, the depth, and the
misery thereof, they understand not, neither any man except those
who are ordained unto this condemnation (D. & C. 76:45-46, 48).
It must be a terrible punishment beyond human comprehension, the greatest
conceivable, yet a justified punishment. Since the greatest sin is the
unpardonable sin, it would appear that they will forfeit all the gains of the
ages of pre-existence and the years on earth. It is no wonder that the heavens
wept over Lucifer's rebellion (D. & C. 76:26).
President Brigham Young has suggested that the ultimate punishment of the
sons of perdition may be that they, having their spiritual bodies
disorganized, must start over again must begin anew the long journey of
existence, repeating the steps that they took in the eternities before the
Great Council was held. That would be punishment, indeed! "They will be
decomposed, both soul and body, and return to their native element. I do not
say that they will be annihilated; but they will be disorganized, and will be
as if they had never been; while we live and retain our identity and contend
against those principles which tend to death or dissolution" (Journal of
Discourses, 7:57). "The clay that marred in the potter's hands was thrown back
into the unprepared portion to be prepared over again" (Ibid., 2:124).
Little is known of the sons of perdition and their destiny, yet that
little known stands as a warning to all men. To deal carelessly with truth, to
deny it when once gained, to defy the laws of truth which are the laws of God
must be counted among the greatest sins. Those who deal lightly with truth in
their lives, though they may not become sons of perdition, must expect a heavy
punishment, which often begins in mortality.
10. WHAT IS THE MORMON MEANING
OF HELL?
Joseph Smith grew up at a time when preachers still taught the proverbial
hell of everlasting torture. In the textbooks of his day in many nations were
pictures of devils with pitchforks pushing sinners into the flames of hell,
there to suffer the agonies of being burned but never consumed. With one hand
the preacher offered a fragment of God's love, and with the other, the
unutterable, never-ending torment from an angry, unforgiving God. Under such a
cruel doctrine men would be frightened, so it was hoped, into a righteous
manner of living. How men could devise so horrible a future for any one of
God's children is a striking evidence of the apostasy from the simple, loving
gospel of Jesus Christ.
Naturally the correction of this evil doctrine had to be made. About a
month before the organization of the Church, a glorious revelation was
received by Joseph Smith which threw into limbo the illogical doctrine of
eternal burnings for sins committed.
In this revelation, Jesus Christ affirms that his commission was to carry
out the Father's plan for man's salvation. It is explained that the plan
includes laws that must be obeyed. In the final judgment every man will be
judged "according to his works and the deeds which he hath done." This threw
a flood of light on God's treatment of the sinner. The judgment passed upon
any man will be great or small according to his works and deeds.
Further, the breaking of any law brings punishment which, however, may be
paid for through repentance. If repentance does not follow sin, full
punishment inevitably follows. Whatever that punishment may be, under a higher
law, the doctrine destroyed, completely the unnatural, ungodlike doctrine of
past age.
Two great revelations (Doctrine and Covenants, Sections 19 and 76) have
completely changed the world's conception of the payment in the hereafter for
sins committed on earth, and of the eternal destiny of man.
The word hell, when used in these revelations, refers to the abode of the
devil and his ugly brood. As used in the Bible, it has the same connotation.
In the Church of Jesus Christ of Latter-day Saints, there is no hell. All
will find a measure of salvation; all must pay for any infringement of the
law; but the payment will be as the Lord may decide. There is graded
salvation, and this may be a more terrible punishment: to feel that because of
sin a man is in one place, when by a correct life, he might be in a higher.
The gospel of Jesus Christ has no hell in the old proverbial sense.
11. WHY DOES THE LORD PERMIT WAR?
The battle of life is essentially a battle between obedience or
disobedience to eternal law; between good and evil; between right and wrong.
The Lord desires His children to win salvation; Satan, an apostate son of God,
seeks to enslave them in his own dark kingdom.
This warfare in one form or another has been going on since the days of
Adam. Sickness and poverty; slavery of man, physical or mental; selfishness,
pride, and unkindness; the attempt of man to rule others -- all are but phases
of the struggle between light and darkness, the culmination of which is bloody
warfare, when evil men seek to win their way at the sacrifice of human lives.
All contention follows a departure from truth, gospel truth. Only when
men yield to evil can Satan have power over them. War is always of man's
making. The Lord abhors war or contention, whether in the household, office,
or on the field of battle. The responsibility for war rests upon man, the free
agent, not upon the Lord. Those who are the occasion of war may rightly be
classed as murderers. Brigham Young said: "Of one thing I am sure; God never
institutes war; God is not the author of confusion or of war; they are the
results of the acts of the children of men. . . . If the people generally
would turn to the Lord, there would never be any war." (Discourses of Brigham
Young, p. 562)
Since the law of free agency is ever uppermost in the plan of salvation,
the Lord who gave the law must respect it, even though He weep at the errors
of His children. It would be a violation of His own plan, should He step in,
and, by His undoubted power, stop warfare among the children of men. He would
then have to interfere in all contention, and ultimately reduce His children
to the status of the unintelligent serfdom proposed by Lucifer in the great
council in the heavens. Mankind, however sorrowful the condition, must fight
its own battles, and win its own victories.
Nevertheless, though the Lord will not deprive men of the right of free
agency, even in the last extremity, He may, in His great mercy, ameliorate the
terrors of warfare and turn the tide of battle in behalf of the righteous. In
this sense do we pray to the Lord for victory. In the long run, the Lord is
always the victor. The history of mankind shows that whatever the momentary
result of contention and warfare has been, righteousness has ultimately
triumphed. This will be so to the end of the world's story.
There are wars and wars. If both contending parties are but seeking
aggrandizement, in territory or power, they are both unworthy of divine help.
It is a type of blasphemy under such conditions to offer prayers to heaven for
relief. However, when human rights and freedom, the plan of salvation itself,
are the issues, the raging battle becomes the battle of the Lord, and those
who have truth, and fight for it, should then plead with the Lord for help,
and in course of time will receive it, for it has been said: "The Lord shall
fight for you" (Exodus 14:14).
There would be no wars unless men had forgotten to live righteously. Even
the nation that fights for divine principles, the nation on the Lord's side,
may have forgotten the Lord in its material prosperity, and thereby have lost
wisdom and strength. Thus, it is within the realm of thought that a nation,
through war, may bring upon itself deserved chastisement for its own follies.
At times men are justly engaged in war. The eternal battle has been
between right and wrong. Whenever evil has girded itself for war, it may be
necessary to use the same weapons to secure defeat of evil. Contrary as it may
be to righteous feeling, in the fight for the right, cannon must often be used
to meet cannon. Certainly, every means must be used to protect truth from the
domination of untruth. The injunction of the Savior to turn "the other cheek,"
does not mean surrender to untruth, but patience, long suffering, before
entering into controversy with one's fellow man. This doctrine is clearly
taught in modern revelation:
And again this is the law that I gave unto mine ancients, that
they should not go out unto battle against any nation, tongue, or
people, save I, the Lord, commanded them.
And if any nation, tongue, or people should proclaim war
against them, they should first lift a standard of peace unto that
people, nation, or tongue;
And if that people did not accept the offering of peace,
neither the second nor the third time, they should bring these
testimonies before the Lord;
Then I, the Lord, would give unto them a commandment, and
justify them in going out to battle against that nation, tongue, or
people.
And I, the Lord, would fight their battles, and their
children's battles, and their children's children's until they had
avenged themselves on all their enemies, to the third and fourth
generation.
Behold, this is an ensample unto all people, saith the Lord
your God, for justification before me. (D. & C. 98:33-38)
There is no suggestion here that evil shall be allowed to range
unhindered in the world, to the injury of humanity. There comes a time when
patience is no longer required. But, the righteous will show forbearance as
long as it is possible or proper to do so.
At best, this is a difficult question. It is imperative to remember that
it is not given to man to read fully the divine mind. All that we can do is to
use such truth as has been revealed for our guidance in our thought and
action. Of one thing we may however be certain -- whatever happens to those
who live righteously is permitted by the Lord. Man's only safety is to walk in
faith with the Lord.
12. SHOULD A SOLDIER LOVE HIS ENEMY?
The divinely revealed preface to the Doctrine and Covenants makes the
statement that "I the Lord cannot look upon sin with the least degree of
allowance" (D. & C. 1:31; Book of Mormon, Alma 45:16).
The nature of sin justifies this unrelenting, final judgment. Sin is
untruth, and the misuse of truth. It decries freedom, and fosters tyranny. It
deceives and lies. It destroys, but never builds up except for more
destruction. It slinks away from light and lurks in darkness. It is in
deliberate opposition to the Lord's plan for human progress. Sin is the mark
of Satan.
The wide spectrum of sin, laid against a background of selfishness, is
everywhere evil. It extends from wilful ignorance to the use of knowledge for
unholy purposes; from dishonesty in speech, to deliberate murder; from family
and neighborhood contentions, to warfare among nations. Every part of it
corrodes, annihilates, is death-dealing. Every part of it, if uncovered, is
hideous and found to beckon from slimy, poisonous depths.
Sin cannot be shown love or mercy, however meek and beguiling it may
present itself. It cannot be condoned. Were that done the structure of truth
would collapse. The battle of the Church is against sin, of every kind; it
must be conquered, or the plan of salvation will be defeated; it must be
fought to the bitter end. Tolerance of sin is itself a sin.
All human affairs must be measured by the standards of right. If evil is
in man's acts, it becomes a sin to support them. The statue totters and falls
if clay is mixed with the iron of the feet. The strength of a democracy, more
than any other form of government, lies in its adherence to the principles of
the plan of salvation.
A war can be called just, only when waged against sin and for the victory
of truth; when it battles for the preservation of the principles which make up
the plan of salvation, then warfare is righteous. If it is waged to defeat the
attempt to enslave men under tyrannical rule, it becomes a war against sin.
Such a war should be supported by all who love right above wrong; by all who
adhere to the right of free agency, for which the heavenly battle was fought,
long ago.
If it be desired to test the righteousness of a war, compare the issues
with those of the divinely formulated plan for human happiness. No other test
is needed. The standards are all there.
In such a spirit, with such understanding, the soldiers who go out from
this Church must go into battle. They are fighting sin; they are fighting for
truth; no quarter can be shown the opposing side. The soldiers of the enemy,
whether willing or not, represent a sinful, destructive cause. They must be
defeated at any cost, even that of their lives. Sin cannot be looked upon
"with the least degree of allowance." (D. & C. 1:31) The opposing army must be
viewed as a cause, not as a group of men.
The cause must be uppermost. The individual must recede in importance,
until the cause for betterment has triumphed. Soldiers of a righteous cause,
whether the warfare be great or small, must fix their attention upon that
cause, and with determination fight for it. The fate of the enemy as
individuals must be set aside in the battle for principle. If right wins, as
it must and will, the enemy and all humanity will be blessed.
In sacred history war has often been permitted, to establish the cause of
righteousness, or to prevent evil from triumphing among men. Even the Savior
when the temple of God, "a house of prayer," had been made into "a den of
thieves," overthrew the tables of the money-changers and the merchants, and
drove out all who were violating the holy purposes of the temple. The cause of
righteousness must be man's first and constant consideration.
Nevertheless, though sin can be given no quarter, nor those who seek to
impose sin upon others, yet the soldier must recognize that the sinner, as an
individual, remains a child of God, subject to repentance and the Lord's
eternal mercy. Since he represents a sinful cause, it may be necessary to use
against him the only weapons he recognizes, even though it means his
destruction. The coin of Caesar is his; we must render it to him to win the
Lord's cause. Yet we may hope and pray that on the endless, eternal journey,
he may find his way to salvation.
Love is the first activating force of the gospel. For love of His
children the Lord laid out the plan of salvation. It was love for humanity
that gave the Savior courage to meet His death upon the cross. It is through
love, one for the other, among the children of men, that the brotherhood of
man, the aim of the gospel, will arise upon earth. Through love, right will
triumph over evil, But, it should ever be borne in mind that love is defeated,
unless righteousness is victorious.
Therefore, the love of truth, the gospel which blesses all mankind, must
transcend the love of an individual or a group. Usually, the best way to love
our enemies is to keep truth from being trodden into the ground by those who
are led by evil, designing leaders. Make truth and right triumphant, and love
will bear rule among men. There is no other way.
All need to learn that love, as all other virtues, must be exercised with
wisdom and in a commonsense manner. Hysteria and emotional outbursts, often
for criminals, are not expressions of love, but of diseased conceptions of the
right manner of loving our fellow men.
The banner of love will ever be held aloft by the Church. The soldier can
and should love his enemy, but not in the sense that he forgets the greater
love of the cause by which in the end the enemy and all others will he
blessed.
13. WHAT IS THE MEANING OF
INTELLIGENCE?
In everyday language we say that a person is intelligent who learns
easily, comprehends quickly, or is an apt pupil in school.
Latter-day Saints however are obliged by their religious philosophy to
extend and expand the ordinary definition of intelligence. To them,
intelligence falls into two parts. First, the possession of knowledge, and,
second, the proper use of acquired knowledge for human welfare. That is a
higher intelligence than that based upon readiness in learning. It pushes
intelligence beyond the field of mere acquisition of knowledge. It includes
the voluntary act of using knowledge in harmony with the laws of human
happiness. In Mormon discussions of intelligence, knowing and using knowledge
are as Siamese twins, fed by the same life stream. . . . A really intelligent
person uses well whatever knowledge, however little, he possesses.
Knowledge of itself is very dry. It gives scant comfort to the soul of
man. It has no life. It is interesting to understand how dynamite may be made;
but that knowledge becomes alive only when the substance is used in blasting
the mountainside. It is interesting to know that certain forms of life may be
destroyed by carbolic acid, but that knowledge is of living power only when
the corruption in a sore on hand or foot is destroyed by the use of the
chemical. Use makes knowledge blossom into life. Such intelligence becomes a
universal process which builds the house of joy for man on earth and in the
eternities.
In this sense do we understand the famous statement in the Doctrine and
Covenants that "the glory of God is intelligence." He, above all, has infinite
knowledge; he, above all, fits knowledge into processes for man's welfare. His
plan of salvation consists of knowledge directed into channels for the eternal
blessings of humankind. That means the proper and correct use of knowledge to
achieve the high destiny of man, declared in the gospel of Jesus the Christ.
Joseph Smith the Prophet declared that "no man is saved faster than he
gains knowledge." That is in full harmony with the Mormon definition of
intelligence, for he lays down then the principle that law, the product of
knowledge, must be obeyed if it shall serve mankind. Knowledge is the open
door to full intelligence.
Knowledge cannot be used until it is possessed. That places the gathering
of knowledge high in the lives of men who seek intelligence. That explains the
eagerness of the Church for education, throughout life, in schools and by
other devices. That explains also why the Church holds a foremost place in
educational circles. It is not for the sake of knowledge alone, but as a means
to reach the larger intelligence required for acceptable active membership in
the kingdom of God, that Latter-day Saints are seekers after truth.
The high position of knowledge in the Church has ever been set forth. At
the very beginning of the restored Church the Saints were admonished to
"remember knowledge." A little later they were told to "grow . . . in
knowledge." Then they were told to "obtain a knowledge of history, and of
countries, and of kingdoms, and of laws of God and man." Joseph Smith always
urged the Saints to gather knowledge. His successors in office have spoken
against ignorance and in praise of knowledge. Leaders of the Church have ever
urged the people to gather knowledge.
There are of course many kinds of knowledge; some of lesser, some of
higher value. When Joseph Smith said that a man cannot be saved in ignorance,
he meant naturally ignorance of the laws which all together lead to salvation.
Such knowledge is of the highest value. It should be sought after first. Then
other kinds of knowledge may be added to support and amplify the more direct
knowledge of spiritual law. For example, it is a duty of the Church to preach
the gospel to all the world. This however requires the aid of railroads,
steamships, printing presses, and a multitude of other things that make up our
civilization. A knowledge of the gospel is the missionary's first need, but
the other needs, though lesser, help him perform better the divine injunction
to teach the gospel to all people.
In the history of the Church it has not been forgotten to emphasize the
proper use of knowledge. Such use is commonly spoken of as obedience to
knowledge and law. Indeed, obedience in the sense that all knowledge shall be
directed to the salvation of man is the very cornerstone of Mormon philosophy
Knowledge must be used for the good of man. Thereby hangs the valuation of man
as an intelligent being. The leaders of the Church generally have emphasized
as they have discoursed on knowledge that all truth won must be used in
harmony with the requirements of the plan of salvation.
Frequently, members of the Church have thought that the glorious revealed
statement "the glory of God is intelligence," means merely the gathering of
knowledge. That view must be enlarged in view of the Latter-day Saint
definition of intelligence; a compound of knowledge and the proper use of
knowledge.
Indeed, this view is implied in the revelation itself, for it reads in
full, "The glory of God is intelligence, or, in other words, light and
truth." That is, the intelligence here discussed is a compound of light and
truth. Sound knowledge is truth. Such truths become a light to guide man on
his way, on every road, to meet every need.
In the same revelation this view is further confirmed by the statement
that "He that keepeth his (God's) commandments, receiveth truth and light,
until he is glorified in truth and knoweth all things," In the correct life,
light and truth travel together and are progressive towards the nature and
power of God. Hence the beautiful statement: "That which is of God is light;
and he that receiveth light, and continueth in God, receiveth more light and
that light groweth brighter and brighter until the perfect day."
It is this light (intelligence) that Latter-day Saints need. This is the
light that makes possible our entrance into celestial glory.
It is the type of intelligence here discussed that has made this Church.
Knowledge of the laws of God has been converted into the actions of everyday
life.
14. SHOULD CHURCH DOCTRINE BE
ACCEPTED BLINDLY?
The obvious and emphatic answer is no. The question is admitted here only
because recently it has been asked frequently. Apparently some explanations
are necessary.
It seems to be the opinion of some that Latter-day Saints do not think,
but accept the doctrines and follow the practices of the Church without an
intelligent consideration of what they believe and do. There could not be a
more unfounded and erroneous view.
The doctrine of the Church cannot be fully understood unless it is tested
by mind and feelings, by intellect and emotions, by every power of the
investigator. Every Church member is expected to understand the doctrine of
the Church intelligently. There is no place in the Church for blind adherence.
This is indispensable in a Church which rests upon the the individual
testimonies of its members, and in which there is no professional ministry.
Church government lies in the hands of the membership, every man of which may
hold the priesthood. That requires more than a blind following.
A Church member who does not study the gospel and try it out in his life
is not really in good Church standing. Such a man cannot intelligently perform
the work of the Church. With insufficient knowledge he sees things obliquely
and obscurely. Indeed, he is a danger to the progress of the latter-day work.
There is nothing new in this. From the beginning of its history the
Church has opposed unsupported beliefs. It has fought half-truth and untruth.
It has insisted that its members learn the gospel and its doctrine. It has
demanded an intellectual as well as an emotional acceptance of the restored
truth. It is today a great educational organization. It has urged and urges
today, upon every candidate, a good understanding of the gospel before
entering the waters of baptism. Though a person be touched in his heart and is
baptized when first hearing the gospel, he must later give it further study,
else he cannot become a useful member of the Church nor can he rise to the
possible heights in personal joy. The case of President Brigham Young is but
an example of the general rule. It took him two years of study, prayer, and
reflection, after having the gospel brought seriously to his attention, before
he asked for baptism.
It is this open-eyed understanding of the gospel that makes the
Latter-day Saints so certain of their faith. A blind acceptance is an
incomplete acceptance, and usually leaves a person in doubt.
After his two years of examination, Brigham Young remained throughout his
life firm and unshaken in his faith. He knew from his careful study, beyond
peradventure of doubt that the restored gospel is true. Those who in this
Church waver in their faith, need to fortify themselves by prayer for truth,
further study of the gospel and practice in gospel living. So clearly
understood is the gospel and its principles, that there seldom is an apostasy
from the Church except by those who have allowed sin to enter their lives.
To understand the gospel a right beginning must be made. If God and Jesus
Christ are accepted, the search for the truth of the restored gospel must be
initiated by a study of the Prophet Joseph Smith and his work. Were his claims
true -- that he had conversed with the Father and the Son; that the priesthood
was conferred upon him legitimately by personages from the days of Jesus
Christ; that he was authorized to organize the Church of Christ; and that a
body of revelations was given him for the guidance of the Church?
A certainty of the divine calling of Joseph Smith must be a foundation of
faith in the Church.
Then, it must be understood that some Church practices rest upon
unchangeable gospel principles. We may not always understand these, but no
amount of argument can change them. The strength of the gospel lies in these
eternal, undeviating laws.
Some prefer baptism by sprinkling, but the divine law is that baptism
shall be by immersion. Some feel that an inward call is sufficient to perform
such ordinances, therefore making the transmission of authority unnecessary.
This view is beyond argument, since it violates divine law.
Still others even in the Church may question the law of tithing. Why
should not the requirement be a fifth or a twentieth? Why should there not be
an upper limit for the rich man. Again, the Church is bound by the revelations
of God through the Prophet of the Restoration, Joseph Smith.
The labor question is a live issue. Some would have the Church take sides
with one or the other of the many propositions of the day. Again, the Church
rests its opinion on the eternal law: that the labor confusion will disappear
when all men learn to do to others as they would have others do to them.
Whatever leads in that direction invites Church support.
All such queries, designed to question the propriety of the basic laws of
the gospel, are a waste of time. Every future revelation of the Church will be
in the nature of an extension of these spiritual foundation stones of the
latter-day kingdom of the Lord. This is accepted open-eyed not blindly by
Latter-day Saints.
However, there are practices within the Church of less fundamental
nature.
The Saints must gather in meetings. That is a divine commandment. But the
time of the meetings is set by the people of the Church upon the
recommendation of the sustained leaders. There may in many cases be a
justifiable difference of opinion as to the best time.
The Saints must study and learn. That is in the revelations to Joseph
Smith. But the value of the various study courses provided by the different
Church organizations may with propriety be discussed by all.
Whether tithing shall preferably be paid in kind or in cash, is a
question dependent on existing circumstances. It is subject to lawful
discussion.
Every open-eyed Latter-day Saint, who refuses to accept things blindly,
will distinguish clearly between the fundamental and the derivative, the
essential and the non-essential, in the program and practices of the Church.
Those who confuse the two are either immature, perhaps honest seekers
after truth, or faultfinders, perhaps enemies of the Church.
But Latter-day Saints who sustain their leaders, are always willing to
try out debatable regulations, before passing judgment on them, and then
report their objections, if any, to the proper Church officers.
Latter-day Saints should not and do not accept Church doctrine blindly.
1. WHO WAS MELCHIZEDEK?
The ancient history of the priesthood is only dimly known. Especially is
this so for the period between Noah and Abraham.
After the flood, Noah, who had himself received the priesthood (D. & C.
107:52; 84:14, 15; Moses 8:19), ordained his son Shem to the same priesthood
(Genesis 9:26), and perhaps many others as the generations of faithful men
increased. Shem and other priesthood bearers in turn undoubtedly ordained
other faithful men who had a claim upon the priesthood. It is likely that
whole communities of followers of the gospel which was taught to Adam existed
at this time. Modern revelation confirms this view, for Moses received the
priesthood from Jethro in Midian; and the descent of the priesthood from
Abraham to Jethro is given in names that do not appear at that period in the
Bible. (D. & C. 84:6-13.)
In this period, Melchizedek springs suddenly into view. Abraham, after a
victorious battle with Chedorlaomer, calls on Melchizedek, who is king of
Salem (a place in or near the present Jerusalem), is entertained by
Melchizedek, and finally pays tithing to him. In this act, Abraham recognized
in Melchizedek a person of authority among the organized followers of the
gospel, for he would not pay his tithing to one not authorized to receive it.
This view is supported by Joseph Smith's inspired translation of the Bible, in
which the statement is made that Melchizedek, "being the high priest, and the
keeper of the storehouse of God; him whom God had appointed to receive tithes
for the poor.
Paul, the apostle says, ". . . this Melchizedec, . . . first being by
interpretation King of righteousness, and after that also King of Salem, which
is, King of peace." (Hebrews 7:1, 2.) The accepted Hebrew meaning of
Melchizedek may then be taken as king of righteousness or peace. But, students
of language suggested that the word is a title rather than a name, a title
implying a high position of spiritual leadership. Linguists, dissecting the
word and finding the syllable "el" in it, the Hebrew for God, interpret
Melchizedek to mean a servant or king of the supreme God, a "King-priest."
Paul tells the Hebrews to "consider how great this man was." (Hebrews 7:4.)
Through the ages Melchizedek has been a somewhat mystical figure, but one to
whom the highest respect is given.
Not only was Abraham entertained by Melchizedek but he received the
priesthood from him. The priesthood which descended from Abraham to his
descendants is thus traced back through Melchizedek. (D. & C. 84:14.) His
priesthood is the most important thing about Melchizedek. David speaks of
himself as "a priest for ever after the order of Melchizedek." (Psalm 110:4.)
Paul discourses at some length upon the high priesthood after the order of
Melchizedek, and associates it with the mission of Jesus the Christ. (Hebrews
5:6, 10; 6:20; 7:1-21.) We of the restored Church of Christ, following divine
revelation to avoid repeating the name of Deity too often, speak of the higher
priesthood as the Melchizedek Priesthood or the priesthood of Melchizedek.
A curious illustration of the result of missing or distorted or
misunderstood scripture appears in Paul's epistle concerning Melchizedek. In
the King James translation it reads, "For this Melchizedec . . . Without
father, without mother without descent, having neither beginning of days, nor
end of life." (Hebrews 7:1, 3.) This is an absurd statement about a mortal
man. The statement refers, of course, to the priesthood of Melchizedek, which
is eternal. The Prophet Joseph Smith rectified the error in his inspired
translation of the Bible, as follows: "For this Melchizedek was ordained a
priest after the order of the Son of God which order was without father
without mother, without descent, having neither beginning of days, nor end of
life."
There is an old Hebrew tradition that Melchizedek was none other than
Shem, the son of Noah. As far as the age of Shem is concerned, that is
possible. Shem lived five hundred two years after the flood, and Abraham was
born two hundred ninety-two years after the flood. Abraham, therefore, must
have known Shem. However, doubt is cast upon this claim by the revealed
statement that "Melchizedek received it (the priesthood) through the lineage
of his fathers, even till Noah." (D. & C. 84:14.)
Fortunately, modern revelation has given us information concerning this
man great in sacred history:
"Now Melchisedek was a man of faith, who wrought righteousness; and when
a child he feared God, and stopped the mouths of lions, and quenched the
violence of fire. And thus, having been approved by God, he was ordained an
high priest after the order of the covenant which God made with Enoch, It
being after the order of the Son of God; which order came, not by man, nor the
will of man; neither by father nor mother; neither by beginning of days nor
end of years; but of God; And it was delivered unto men by the calling of his
own voice, according to his own will, unto as many as believed on his name.
"For God having sworn unto Enoch and unto his seed with an oath by
himself; that every one being ordained after this order and calling should
have power, by faith, to break mountains, to divide the seas, to dry up
waters, to turn them out of their course; to put at defiance the armies of
nations, to divide the earth, to break every band, to stand in the presence of
God; to do all things according to his will, according to his command, subdue
principalities and powers, and this by the will of the Son of God which was
from before the foundation of the world. And men having this faith, coming up
unto this order of God, were translated and taken up into heaven.
"And now, Melchisedek was a priest of this order; therefore he obtained
peace in Salem, and was called the Prince of peace. And his people wrought
righteousness, and obtained heaven, and sought for the city of Enoch which God
had before taken, separating it from the earth, having reserved it unto the
latter days, or the end of the world; And hath said, and sworn with an oath,
that the heavens and the earth should come together; and the sons of God
should be tried so as by fire. And this Melchisedek, having thus established
righteousness, was called the king of heaven by his people, or, in other
words, the King of peace.
"And he lifted up his voice, and he blessed Abram, being the high priest,
and the keeper of the storehouse of God; Him whom God had appointed to receive
tithes for the poor.
"Wherefore, Abram paid unto him tithes of all that he had, of all the
riches which he possessed, which God had given him more than that which he had
need." (Genesis 14:25-39, Inspired Version.)
2. WHAT IS THE DISTINCTION BETWEEN
THE PRIESTHOOD AND THE KEYS OF
THE PRIESTHOOD?
A key unlocks the door to our house, or the cover of our jewelbox, or the
ignition of our automobile. Without the key, we cannot have access to the
house, possess the jewels, or drive the car. Our property is inactive,
awaiting the coming of the key. A man, likewise, holds the Priesthood by which
all the work in the Church is accomplished, but he can use it in certain
Church activities only when the necessary keys are conferred upon him.
Further, a man who owns a car may not be allowed, because of police
orders, to drive down certain streets. Similarly, a man may receive the
Priesthood, but can exercise its power, within the Church, only by the
authority of the proper officials.
On his own property and on open streets the man may drive his car without
question. Similarly, in behalf of himself and his family, and for the general
good, a man may exercise his Priesthood without reference to the official body
of the Church.
They who have the right to say when, where, and how the Priesthood shall
be used for the Church have keys of authority. They may give similar authority
or keys to others.
Every priest has the authority to administer the sacrament; every elder
has the authority to baptize; but neither can so officiate in the activities
of a ward unless called to do so by the bishop who holds the keys of authority
for the ward.
Every high priest has the authority to preside, but cannot preside over
any stake organization without being called to do so by the stake president,
who holds the keys of authority for the stake.
All members of a Priesthood quorum hold equal Priesthood authority, but
in the president of the quorum is vested the authority to use the Priesthood
for quorum purposes, for he holds the keys of authority for the quorum.
A seventy by virtue of his Priesthood has authority to preach the gospel,
but he cannot fill a mission unless he is called by the proper officers of the
Church, and set apart for that purpose -- that is, unless the keys of that
ministry are conferred upon him, within his specific field, by those who hold
the general keys of spreading the gospel abroad, and can confer them on
others.
Therefore, it is customary and proper in ordaining or setting apart men
to presiding offices to confer upon them the associated keys of authority. If
in ordaining a man to the office of elder, seventy, or high priest, the keys
of authority are conferred, it means that henceforth he has full right to the
use of the power committed to him to meet his own needs, and in guarding and
blessing his own family, and all who have need of help. But, when men are
called to specific offices of responsibility, the corresponding keys of
authority are conferred, even though the man already holds the Priesthood.
President Joseph F. Smith has drawn the clear distinction between the
Priesthood and the keys of the Priesthood:
The Priesthood in general is the authority given to man to act
for God. Every man ordained to any degree of the Priesthood has this
authority delegated to him.
But it is necessary that every act performed under this
authority shall be done at the proper time and place, in the proper
way, and after the proper order. The power of directing these labors
constitutes the keys of the Priesthood. In their fulness, the keys
are held by only one person at a time, the prophet and president of
the Church. He may delegate any portion of this power to another, in
which case that person holds the keys of that particular labor.
Thus, the president of a temple, the president of a stake, the
bishop of a ward, the president of a mission, the president of a
quorum, each holds the keys of the labors performed in that
particular body or locality. His Priesthood is not increased by this
special appointment, for a seventy who presides over a mission has
no more Priesthood than a seventy who labors under his direction;
and the president of an elders' quorum, for example, has no more
Priesthood than any member of that quorum. But he holds the power of
directing the official labors performed in the mission or the
quorum, or in other words, the keys of that division of that work.
So it is throughout all the ramifications of the Priesthood -- a
distinction must be carefully made between the general authority,
and the directing the labors performed by that authority (Joseph F.
Smith, Gospel Doctrine, pp. 168-9).
3. WHEN DOES A PROPHET SPEAK
AS A PROPHET?
This is an old question. It was asked of the Prophet Joseph Smith and
answered by him. He writes in his journal, "This morning . . . I visited with
a brother and sister from Michigan, who thought that `a prophet is always a
prophet'; but I told them that a prophet is a prophet only when he was acting
as such" (Joseph Smith, History of the Church, 5:265).
That statement makes a clear distinction between official and unofficial
actions and utterances of officers of the Church. In this recorded statement
the Prophet Joseph Smith recognizes his special right and duty, as the
President and Prophet of the Church, under the inspiration of the Lord, to
speak authoritatively and officially for the enlightenment and guidance of the
Church. But he claims also the right, as other men, to labor and rest, to work
and play, to visit and discuss, to present his opinions and hear the opinion
of others, to counsel and bless as a member of the Church.
Whenever moved upon by the Spirit of the Lord, the man called to the
Prophet's office assumes the prophetic mantle and speaks as a mouthpiece of
the Lord. He may then interpret the word of God, apply it to the conditions of
the day, governmental, social, or economic, warn against impending evil, point
out the better way, bring to light new truth, or bless the righteous in their
endeavors. Such inspired deliverances are binding upon all who believe that
the latter-day work came and is directed by revelation. There is no appeal
from them; no need for debate concerning their validity. They must either be
accepted or be subjected to the dangers of private interpretation This has
been made plain in modern revelation: "Wherefore, meaning the church, thou
shalt give heed unto all his (Joseph's) words and commandments which he shall
give unto you as he receiveth them, walking in all holiness before me;
"For his word ye shall receive, as if from mine own mouth, in all
patience and faith" (D. & C. 21:4, 5). In this commandment there is no
limitation upon the prophet, as to subject, time, or place.
Such official prophetic utterances to the Church are usually made in the
great general conferences of the Church, or in signed statements circulated
among the people. The phrase "Thus sayeth the Lord" may at times be used; but
is not necessary. When the prophet speaks to the people in an official
gathering or over his signature, he speaks as the Lord directs him. If a new
doctrine or practice be involved in the revelation, it is presented to the
people for acceptance, in recognition of the free agency of the Church itself,
but once accepted, it is thereafter binding upon every member.
Though the prophet may step out of his official role in dealing with the
daily affairs of life, he can never divest himself of the spirit and influence
which belong to the sacred office which the Lord has placed upon him. The
faith and readiness to do the work of the Lord which fitted him for his high
office, shape his life in harmony with the eternal principles and purposes of
the gospel. Though often humble by the world's measure, in gifts and ability,
he lives under inspired guidance, which makes him great among men, and
therefore, his unofficial expressions carry greater weight than the opinions
of other men of equal or greater gifts and experience but without the power of
the prophetic office. It would be wisdom on all occasions and with respect to
all subjects in any field of human activity, to hearken to the prophet's
voice. There is safety and ultimate happiness in following the counsel that
may be received from the prophet.
Men are called to the prophetic office because of their humility and
their willingness to be in the hands of the Lord as clay in the hands of the
potter. Yet a man called to the prophetic office is almost without exception
of high native endowment, often with large experience in life, and possessed
of wisdom and sound judgment. That is, the prophet, though but a man, is an
able man, rising in ability above the multitude. An examination of sacred
history from Adam to the present will show that able men, in the words of
Jethro, men "such as fear God, men of truth, hating covetousness" (Exodus
18:21), have been called to the prophetic office. The unofficial views and
expressions of such a man with respect to any vital subject, should command
respectful attention. Wise men seek the counsel of those wiser or abler than
themselves.
Every member of the Church, and all men for that matter, would do well to
give heed, and indeed should do so, to any public utterance or to the
unofficial counsel of the man who has been called to the office of prophet.
One cannot limit him by saying that on some subjects pertaining to human
welfare he may not speak. The spiritual and the temporal have ever been
blended in the Church of Christ. Obedience to the counsels of the prophet
brings individual and collective power and joy. Of all men, the prophet of the
Lord should, at all times, have most influence with the Latter-day Saints. No
other cause can be greater than that of the Church of Christ.
How may the rank and file of the Church recognize the prophetic voice,
whether official or unofficial, when it speaks? The answer is simple enough. A
person who is in harmony in his life, in thought and practice, with the gospel
and its requirements, who loves truth so well that he is willing to surrender
to it, will recognize a message from the Lord. My sheep know my voice, said
the Savior in the Meridian of Time. In this day, the Lord has given the key
for our guidance.
Verily I say unto you, he that is ordained of me and sent forth
to preach the word of truth by the Comforter, in the Spirit of truth
doth he preach it by the Spirit of truth or some other way?
And if it be by some other way it is not of God.
And again, he that receiveth the word of truth, doth he receive
it by the Spirit of truth or some other way?
If it be some other way it is not of God.
Therefore, why is it that you cannot understand and know, that
he that receiveth the word by the Spirit of truth receiveth it as it
is preached by the Spirit of truth?
Wherefore, he that preacheth and he that receiveth, understand
one another, and both are edified and rejoice together. And that
which doth not edify is not of God, and is darkness. (D. & C.
50:17-23)
Thus the burden of proof is upon the hearer, not alone upon the speaker.
Whoever quibbles about the validity of a message of the prophet would do well
to engage in a serious self-examination. Is the trouble with him? Perhaps he
is not "in tune" with truth. Perhaps he does not live the law of the gospel in
such manner as to respond to the message of truth. President Joseph F. Smith
declared that those who honor their own Priesthood first, will honor it in
those who preside over them (President Joseph F. Smith, Gospel Doctrine, p.
207). That doctrine may be applied when the prophet speaks to the Church or to
the world.
Acceptance of the teachings of the prophet does not violate the right of
free agency; but rather enhances it. The Lord expects every man to solve, as
far as possible, his own problems with the knowledge and power given him. Yet,
divine help is often offered to mortal man who labors under the severe
limitations of earth life. Every revelation from the Lord is for the
increasing welfare of mankind. Always, however, men retain the right to accept
or reject the offered gift. Membership in the Church itself is voluntary; is
never forced upon a person. Nevertheless, such membership includes the
acceptance of a series of principles and ordinances, among them the presence
of a prophet to stand as the Lord's spokesman to the Church. When therefore, a
Latter-day Saint yields adherence to the Prophet's advice, he merely uses the
free agency which led him to membership in the Church. He does not thereby
renounce his free agency; instead he reinforces his claim upon it. He follows
the prophet because he chooses to do so in view of the doctrine and
constitution of the Church in which he voluntarily claims membership. When he
fails to give his consent to the prophet's teachings, he limits, reduces, and
removes the free agency which brought him into the Church.
In the daily lives of Latter-day Saints it is best to listen carefully to
the counsel of the prophet concerning any subject upon which he speaks,
whether technically official or unofficial. Note the words of Brigham Young:
The Lord Almighty leads this Church, and He will not suffer you
to be led astray if you are found doing your duty. You may go home
and sleep as sweetly as a babe in its mother's arms, as to any
danger of your leaders leading you astray, for if they should try to
do so the Lord would quickly sweep them from the earth. Your leaders
are trying to live their religion as far as they are capable of
doing so. (Discourses of Brigham Young, p. 212)
That is as true today as in the days of President Young.
4. DID THE NEPHITES HAVE THE HIGHER
PRIESTHOOD BEFORE THE COMING
OF CHRIST?
There is no direct answer to this question in the Book of Mormon. Yet,
the events recorded in the Nephite scriptures indicate that the Higher
Priesthood was among the Nephites prior to the coming of Christ.
The Nephites were descendants of Manasseh, the son of Joseph of Egypt.
(Book of Mormon, 1 Nephi 5:14-16; Alma 10:3) The Nephite Priesthood therefore
differed from the Levitical Priesthood which was assigned to the sons of Levi,
the brother of Joseph.
Lehi, father of the Nephites, held the Priesthood, for, while yet in the
wilderness, he and his family offered sacrifice and burnt offerings, priestly
ordinances of the Church before the coming of Christ. (1 Nephi 5:9) Nephi, the
son of Lehi also held the Priesthood, probably conferred by his father. Nephi
in turn ordained two of his brothers, Jacob and Joseph, to the Priesthood.
"They should be priests and teachers over the land of my people." (2 Nephi
5:26) The elder and younger Alma (Alma 5:3), several of the latter's sons, and
Nephi, the son of Helaman, together with many others, some of whom are not
mentioned by name, held the Priesthood even to the coming of Christ. (2 Nephi
18:2; 25:4; Alma 30:20, 23; 46:38) At no time, it would seem, were the
Nephites without the Priesthood.
It would appear that not every man held the Priesthood yet it must have
been rather widely distributed. Mosiah records that there was "one priest to
every fifty of their number." (Mosiah 18:18) Every Church unit was presided
over by the Priesthood. (Mosiah 25:21)
The nature of the Nephite Priesthood is gathered from various statements
made by Book of Mormon characters. Jacob, the brother of Nephi, declared that
he had been "called of God, and ordained after the manner of his holy order."
(2 Nephi 62) Alma, the younger, says, "I am called . . . according to the holy
order of God, which is in Christ Jesus" (Alma 5:44), and he later states that
he confined himself wholly to the High Priesthood of "the holy order of God."
(Alma 49:30) This holy order was "after the order of his Son." (Alma 13:2;
Helaman 8:18) The "holy order of God," especially when coupled with the order
of the Son of God, has always been held to refer to the Melchizedek or High
Priesthood. (D. & C. 77:11; 84:19)
Alma was a high priest. (Alma 8:23) His sons were ordained high priests,
and also many others. (Alma 46:6; Helaman 3:25) Since there were many Nephite
high priests, this office in the Priesthood could not refer to the one high
priest, of the order of Aaron, required to stand at the head of the Lesser
Priesthood. It is clear that Alma cited in his famous sermon (Alma 13) the
story of earlier high priests of the Melchizedek order, to explain and to
emphasize his own calling. The existence of numerous high priests is thus
another evidence that the Higher Priesthood was among the Nephites.
Under the authority of the Priesthood, the Nephites performed baptisms
from the days of the first Nephi. (Mosiah 18:13-16; Alma 5:3; 15:13; 48:19)
Now, baptism is by itself an incomplete ordinance. Its full value comes when
it is followed by the reception of the gift of the Holy Ghost. Numerous
references in the Book of Mormon indicate that the Holy Ghost was received by
those who had been baptized. For example: "The gate by which ye should enter
is repentance and baptism by water; and then cometh a remission of your sins
by fire and by the Holy Ghost." (2 Nephi 31:17) "He that is baptized him will
the Father give the Holy Ghost baptism of fire and of the Holy Ghost." (2
Nephi 31:12, 14) Alma likewise says that he had labored "without ceasing" to
bring souls unto repentance "that they might also be born of God, and be
filled with the Holy Ghost." (Alma 36:24)
The ordinance of baptism could be administered by holders of the Lesser
Priesthood (priests), but the conferring of the Holy Ghost requires the
authority of the Higher Priesthood. Again the conclusion seems warranted that
the Nephites had the Higher Priesthood.
President Brigham H. Roberts came to the same conclusion in his
comprehensive study of the Book of Mormon. He says:
Lehi held the Priesthood, the higher priesthood, which was after the
order of Melchizedek, and was a prophet and minister of righteousness This,
Lehi conferred upon his son, Nephi; and Nephi, shortly after his separation
from his elder brothers on the land of promise, consecrated his two younger
brothers Jacob and Joseph, to be priests and teachers unto his people.
(Roberts, New Witnesses for God, Vol. 2, p. 219)
Undoubtedly, various offices in the Priesthood were recognized by the
Nephites. Teachers, priests, and high priests are specifically mentioned in
the Book of Mormon. The terms teachers and priests probably refer to offices
in the Lesser Priesthood; and the term high priest to an office in the Higher
Priesthood. The Priesthood organization of the Nephites may not have been just
as it is today, but it was such as to meet the needs of the people of that
day. The Priesthood itself was, of course, the same.
5. WHO IS ELIAS AND WHAT IS
HIS MISSION?
At the dedication of the Kirtland Temple in April, 1836, several ancient
prophets appeared and delivered their keys of authority to Joseph Smith and
Oliver Cowdery. Among these worthies was Elias, who "committed the
dispensation of the gospel of Abraham, saying that in us and our seed all
generations after us should be blessed." (D. & C. 110:12; see also, Matthew
17:1-13) From this reference to "the dispensation of the gospel of Abraham,"
it has been concluded that Elias was a prophet who lived near the time of the
patriarch, Abraham. Really, nothing more definite is known about the person
Elias and his activity on earth. It is very evident that he was a personage of
importance, for he held the "keys" of authority in a mission of vital
importance in carrying out on earth the plan of salvation.
More is known about the nature of the mission of Elias. In a revelation
to the Prophet, in August, 1830, it is stated that the Lord has committed to
Elias "the keys of bringing to pass the restoration of all things spoken by
the mouth of all the holy prophets since the world began, concerning the last
days." (D. & C. 27:6) In the same revelation it is stated that the angel who
visited Zacharias, the father of John the Baptist, promised "that he should
have a son, and his name should be John, and he should be filled with the
spirit of Elias." (D. & C. 26:7; see also, Luke 1:17) Now, it has been made
clear from a later revelation that the mission of John was "to prepare them
[the Jews and others] for the coming of the Lord." (D. & C. 84:28; see also,
Luke 1:5-17; John 1:19-28) It is concluded from this and other passages (D. &
C. 77:9, 14) that the mission and spirit of the prophet Elias are to do the
necessary preparatory work whenever the gospel dispensation or period is about
to be opened. This is in full accord with the teachings of the Prophet Joseph
Smith that "The spirit of Elias is to prepare the way for a greater revelation
of God, which is the Priesthood of Elias, or the Priesthood that Aaron was
ordained unto. And when God sends a man into the world to prepare for a
greater work, holding the keys of the power of Elias, it was called the
doctrine of Elias. . . ." (Teachings of the Prophet Joseph Smith, pp. 335,
336)
This understanding of the mission and spirit of Elias has led many
writers, ancient and modern, to speak of any person charged with preparatory
work, one who goes before, as an Elias. Thus, John the Baptist was an Elias in
his work as a forerunner of the Christ. Similarly, each personage, from Moroni
to those appearing in the Kirtland Temple, who introduced the present, last
dispensation of the gospel, may be spoken of as an Elias. Elias, then, is
often used as a title, as the titles of bishop, prophet, or president are
used, betokening a special position, mission, service, power, or authority.
With this in mind, many otherwise obscure scriptural passages may be
understood. (D. & C. 77:9, 14; Revelation 7:2, 3; 10:1-11)
The names Elijah and Elias are but variations of one original name.
Therefore, in many languages these names are translated alike, as Elias. This
has tended to confuse many gospel students who do not use English Bibles as to
the personality of Elias. Indeed, Elias and Elijah have been made to appear as
one person. Yet it should not he so, for many different men in various
historical periods may have borne the same name. For example, the Baptist and
the Revelator were both named John.
We do know that Elias was a mighty man of God charged in his day with a
most important mission. We know also that any man who may be called to prepare
the way for the consummation of the Lord's purposes is engaged in the mission
of Elias, and therefore may be called an Elias.
It should be said that some students believe that Elias who appeared in
the Kirtland Temple was Noah, the patriarch. Modern revelation informs us that
Elias visited Zacharias to inform him that he should have a son known later as
John the Baptist. (D. & C. 27:7) The Bible says that it was the angel Gabriel
who visited Zacharias. (Luke 1:19) Joseph Smith said that Gabriel is Noah.
These students conclude therefore, that Elias is another name or title for
Noah. This inference may or may not be correct. The name Gabriel may be borne
by more than one personage or it may be a title as in the case of Elias. When
Elias, the man, lived, and what he did in his life, must for the present
remain in the field of conjecture.
6. WHO ARE THE SONS OF LEVI, AND
WHAT IS THEIR FUTURE OFFERING
IN RIGHTEOUSNESS?
The sons of Levi are the male members of the tribe of Levi, descendants
of Levi, the third son of the patriarch, Jacob.
While ancient Israel journeyed in the Sinaitic wilderness, they showed
themselves unworthy to hold the higher or Melchizedek Priesthood. Consequently
the Lord took this Priesthood from them, but allowed the lesser Priesthood to
remain. (D. & C. 84:23-37)
This lesser Priesthood that remained was confined to the male members of
the tribe of Levi; therefore, it is often spoken of as the Levitical
Priesthood. Aaron, of the tribe of Levi, and his sons, were called to the
office of priest, that is to the presidency of this Priesthood; therefore, it
is also called the Aaronic Priesthood. The organization of the lesser
Priesthood under the Mosaic dispensation must have been much like that of this
day. Aaron and his sons served in offices similar to the priests and were so
specifically designated. The other male members of the tribe of Levi served in
offices similar to the teachers and deacons of this dispensation of the
gospel. This seems to be borne out by the words of the Lord to Moses when the
Levitical organization was perfected:
. . . from twenty and five years old and upward they shall go
in and wait upon the service of the tabernacle of the congregation:
And from the age of fifty years they shall cease waiting upon
the service thereof and shall serve no more:
But shall minister with their brethren in the tabernacle of the
congregation, to keep the charge, and shall do no service. (Numbers
8:24-26)
The presiding priest, called the high priest, probably served as does the
presiding bishop of our times. This is the view taken by President John
Taylor. (Items on Priesthood)
The activities of the lesser Priesthood among ancient Israel were
designated to meet the needs and conditions then existing. The law of bloody
sacrifice or burnt offerings, in witness of the coming Savior, was in
operation from this time until the coming of Jesus, the Christ. The Levites
performed the labors and ordinances pertaining to this law. Explicit
directions for the duties of the Levites are found in the Books of Moses. In
course of time, the ordinances under the Levitical law became largely
corrupted and unacceptable to the Lord. Only a few of the Levites held the
true authority of the Priesthood. At the coming of the Savior, John the
Baptist held the keys of the Aaronic Priesthood, that is, he was the presiding
officer of that Priesthood.
On May 15, 1829, this John the Baptist appeared to Joseph Smith and
Oliver Cowdery, and conferred upon them the "Priesthood of Aaron," that is,
the keys of the lesser Priesthood. In so doing he declared that this
Priesthood "shall never be taken again from the earth, until the sons of Levi
do offer again an offering unto the Lord in righteousness" (D.& C. 13)
It does not seem probable that this offering will be a burnt offering.
The coming of Christ ended the Mosaic law. The earlier sacrifices were in
similitude of the coming sacrifice of Jesus, the Christ. After His
crucifixion, death, and resurrection, the sacrament was instituted to keep His
sacrifice in constant living memory.
It seems more probable that the "offering in righteousness, which will
terminate the functions of the sons of Levi under the Levitical Priesthood,
will be the full acceptance of the gospel, when their Priesthood will come
under the direction of the higher or Melchizedek Priesthood.
This view seems borne out by Latter-day revelation. In the Doctrine and
Covenants, section 84, verse 27, it is stated that this Priesthood the Lord
caused "to continue with the house of Aaron among the children of Israel until
John." This suggests a termination with the coming of Christ. In section 124,
verse 39, where the work of the modern temples is summarized, "memorials for
your sacrifices by the sons of Levi" are mentioned as part of the temple
service. No provision has been made in the temples for the ancient type of
burnt offerings, and the word memorials would seem to exclude such an
interpretation. A more explicit suggestion is found in section 128:
For he is like a refiner's fire, and like fuller's soap; and he
shall sit as a refiner and purifier of silver, and he shall purify
the sons of Levi, and purge them as old and silver, that they may
offer unto the Lord an offering in righteousness. Let us, therefore,
as a church and a people, and as Latter-day Saints, offer unto the
Lord an offering in righteousness; and let us present in his holy
temple, when it is finished, a book containing the records of our
dead, which shall be worthy of all acceptation. (D. & C. 128:24)
The "offering in righteousness" is here identified with temple work for
the salvation of the dead, which encompasses all the principles of the plan of
salvation.
When, therefore, the sons of Levi accept Christ and His gospel, subject
themselves to the ordinances of the Church, and become active in gospel
requirements, they will offer the offering in righteousness of which has been
spoken.
Though the type of sacrifice connected with the Levitical Priesthood is
no more, yet the law of sacrifice remains. The Prophet Joseph Smith made it
clear that sacrifice is ever a part of the gospel. In the restored Church,
this law is in full operation. None can retain the spirit of the gospel unless
he gives to the cause of the Lord of himself, of his substance time and
strength. (Joseph Smith, History of the Church, 4:207-212)
7. WHO IS THE MAN LIKE UNTO MOSES?
In the early days of the Church, persecution raged against the Saints in
Jackson County, Missouri. For the comfort of the people, the Lord gave several
revelations. In one He promised, "I will raise up unto my people a man, who
shall lead them like as Moses led the children of Israel." (D. & C. 103:16)
There have been many conjectures concerning this statement. There have even
been misguided men who have declared themselves to be this man "like as
Moses."
Yet, the meaning as set forth in the scriptures, is very simple. In
modern revelation the President of the Church is frequently compared to Moses.
Soon after the organization of the Church, the Lord said, "no one shall be
appointed to receive commandments and revelations in this church excepting my
servant Joseph Smith, Jun., for he receiveth them even as Moses." (D. & C.
28:2) In one of the great revelations upon Priesthood, this is more
specifically expressed: "the duty of the President of the office of the High
Priesthood is to preside over the whole church, and to be like unto Moses."
(D. & C. 107:91)
The discussion of this question among the Saints led to the following
statement in the Times and Seasons (6:922) by John Taylor, then the editor:
"The President [of the Church] stands in the Church as Moses did to the
children of Israel, according to the revelations."
The man like unto Moses in the Church is the President of the Church.
8. WHICH IS GREATER -- PRIESTHOOD
OR THE CHURCH?
According to John Taylor, third President of the Church, priesthood ". .
. is the power of God delegated to intelligences in the heavens and to man on
earth." This definition has been confirmed by the leaders of the Church. For
example, Joseph F. Smith, sixth president of the Church, said that: "It is
nothing more nor less than the power of God delegated to man by which man can
act in the earth for the salvation of the human family." Under this
definition nothing can be greater than priesthood. Nothing can transcend the
power of God. All things must be the product of that power.
Of course, man does not possess all of God's power. Enough has been
bestowed upon him to perform every work connected with the plan of salvation
for the human family. On earth, man needs no more.
However, whenever the Church of Christ exists on earth, all priesthood
activity operates within the Church. Only when the Church does not exist on
earth, can men hold the priesthood "at large." The moment the Church is
organized, all holders of the priesthood can use their priesthood only under
the authority and direction of the Church. That is, at no time when the Church
is organized can there be on earth two classes of priesthood bearers: those
who use their power within the Church; and those who use it outside the
Church.
In fact, the Church is a product of priesthood, and can be organized only
by those who hold the priesthood. It is the instrument through which
priesthood operates. In a true sense, on earth, priesthood and the Church are
as one -- neither can function without the other.
This was clearly set forth in the beginning of the restored Church of
Christ. On May 15, 1829, before the Church was organized, Joseph Smith and
Oliver Cowdery were ordained by the resurrected John the Baptist, to the
authority of the Aaronic or Lesser Priesthood. Under that authority they were
then baptized. A short time later, the resurrected apostles, Peter, James, and
John, conferred the Melchizedek, or Higher Priesthood, upon the young men.
They were now baptized and had been given all necessary priesthood power, all
that the Lord has seen fit to confer upon anyone on earth.
But the Church of Christ had not yet been organized. Therefore, about
this same time the Lord instructed Joseph and Oliver to organize the Church of
Christ. This they were to do under the authority of the priesthood conferred
upon them. However, it was made clear that when the Church was organized both
of these young men must be baptized into the Church, and ordained elders in
the Church. The instructions were explicit.
This was actually accomplished, for on April 6, 1830, the Church was
organized. The six organizers, including Joseph Smith and Oliver Cowdery, were
baptized into the Church, confirmed members of the Church, received the gift
of the Holy Ghost, and ordained to an office in the priesthood.
"I then laid my hands upon Oliver Cowdery, and ordained him an Elder of
the 'Church of Jesus Christ of Latter-day Saints'; after which he ordained me
also to the office of an Elder of said Church.
". . . We now proceeded to call out and ordain some others of the
brethren to different offices of the Priesthood, according as the Spirit
manifested unto us."
The baptism and ordinations already received, empowered Joseph and
Oliver, under God's command, to organize the Church. But, thenceforth their
power and authority could be exercised only within the Church, and under its
authority and direction. Thenceforth the priesthood would be conferred only by
the Church. No one in mortality could exercise priesthood rights outside the
Church.
Thus, without the priesthood there can be no Church; without the Church,
there can be no priesthood in full operation on earth. Priesthood and the
Church are as one, inseparable. Therefore, the question as to the relative
importance of priesthood and the Church has no meaning for mortal man.
There are those, who having been excommunicated from the Church, believe
that they yet retain the priesthood which they received under Church
authority. That is folly. Whatever has been received under Church authority is
taken from a man when he is cut off from the Church. Only the memory remains
to vex his soul.
9. WHAT IS THE OATH AND COVENANT
OF THE PRIESTHOOD?
In the fall of 1832, meetings were held in Kirtland, Ohio, to hear the
reports of groups of missionaries who had recently returned from the eastern
states. These elders were filled with the spirit of their work. They had
preached the doctrine of the restored gospel; they had been successful in
bringing souls to a knowledge of the truth; their hearts were filled with joy.
Under the influence of the missionary spirit, they had glimpsed the vast
meaning of the Lord's plan of salvation for the human family. As their fervent
testimonies were borne, many gospel questions were asked. Especially were
these ambassadors of truth concerned with the priesthood, under the authority
of which they had labored -- its history, extent, and power.
The Prophet Joseph Smith inquired of the Lord, and received, on September
22 and 23, one of the great revelations on priesthood, now known as section 84
of the Doctrine and Covenants. While the Prophet called it a revelation on
priesthood, it goes beyond the technical limits of the subject, and discusses
many related or cognate items. The Lord then, as now, gave more than was asked
for.
After discussing the history and offices of the two divisions of the
priesthood, the Aaronic and Melchizedek, the revelation continues:
For whoso is faithful unto the obtaining these two priesthoods
of which I have spoken, and the magnifying their calling, are
sanctified by the Spirit unto the renewing of their bodies.
They become the sons of Moses and of Aaron and the seed of
Abraham, and the church and kingdom, and the elect of God.
And also all they who receive this priesthood receive me, saith
the Lord;
For he that receiveth my servants receiveth me;
And he that receiveth me receiveth my Father;
And he that receiveth my Father receiveth my Father's kingdom;
therefore all that my Father hath shall be given unto him.
And this is according to the oath and covenant which belongeth
to the priesthood.
Therefore, all those who receive the priesthood, receive this
oath and covenant of my Father, which he cannot break, neither can
it be moved.
These words clearly refer to the covenant which the Lord makes with all
who receive the priesthood worthily, and who attempt to magnify it in their
lives. "All that my Father hath shall be given unto him" -- the worthy
priesthood bearer.
Wilford Woodruff, fourth president of the Church, speaking upon this
revelation commented upon the greatness of the promises made to faithful
priesthood bearers.
I often reflect upon the promises made concerning the
priesthood . . . Now, I sometimes ask myself the question, Do we
comprehend these things? Do we comprehend that if we abide the laws
of the priesthood we shall become heirs of God and joint-heirs with
Jesus Christ? -- Who in the name of the Lord can apprehend such
language as this? Who can comprehend that, by obeying the celestial
law, all that our Father has shall he given unto us -- exaltations,
thrones, principalities, power, dominion -- who can comprehend it?
Nevertheless it is here stated.
However, a covenant concerns two persons. Both parties must do something
to make the covenant effective. That principle is in full operation in the
oath and covenant of the priesthood. He who receives the priesthood covenants
to magnify his calling in the priesthood. That makes the covenant valid. That
is too often forgotten.
The revelation sets this forth clearly. A man who has received the
priesthood and then fails to use it is a covenant breaker, subject to
punishment.
But whoso breaketh this covenant after he hath received it, and
altogether turneth therefrom, shall not have forgiveness of sins in
this world nor in the world to come.
That makes it a most serious offense to dishonor the priesthood by not
using it in the building of the Lord's latter-day kingdom.
The oath and covenant of the priesthood is between man and God. The Lord
promises him great blessings if he magnifies the priesthood he receives. The
man in turn, when he receives the priesthood, promises that he will honor the
priesthood received, by magnifying it.
Every ordination to the priesthood implies this covenant between man and
God, whether so stated or not. It would be well, if in all priesthood
ordinations the oath and covenant of the priesthood were explained. Too many
priesthood bearers feel that they have been given something without a
corresponding promise by themselves. They forget too often that every
ordinance in the gospel is accompanied by a covenant between God and man. We
are a covenant people.
10. IN THE EVENT OF THE DEATH OF THE
PRESIDENT OF THE CHURCH WHY DOES
THE COUNCIL OF THE TWELVE APOSTLES
TAKE OVER THE PRESIDENCY
OF THE CHURCH?
The Twelve Apostles "form a quorum, equal in authority power" to the
First Presidency. (D. & C. 107:23, 24)
This doctrine was amplified in a revelation concerning the Twelve
Apostles:
For unto you, the Twelve, and those, the First Presidency, who
are appointed with you to be your counselors and your leaders, is
the power of this priesthood given, for the last days and for the
last time, in the which is the dispensation of the fulness of times.
Which power you hold, in connection with all those who have
received a dispensation at any time from the beginning of the
creation; For verily I say unto you, the keys of the dispensation,
which ye have received, have come down from the fathers, and last of
all, being sent down from heaven unto you. (D. & C. 112:30-32)
This authority of the quorum of the Twelve Apostles was frequently
referred to by the Prophet Joseph Smith. He said: [I] "next proceeded to
explain the duty of the Twelve, and their authority which is next to the
present Presidency." (Joseph Smith, History of the Church 2:373) Later he
said: "The time has come when the Twelve should he called upon to stand in
their place next to the First Presidency." (Times and Seasons 2:521) He also
said to the Twelve Apostles: Now, if they kill me, you have all the keys, and
all the ordinances, and you can confer them upon others, and the hosts of
Satan will not be able to tear down the Kingdom as fast as you will be able to
build it tip; and upon your shoulders will the responsibility of leading this
people rest." (Times and Seasons 5:651)
The counselors in the presidency lose their presiding authority when the
President of the Church dies. In the words of the Prophet: "The Twelve are not
subject to any other than the First Presidency, and where I am not, there is
no First Presidency over the Twelve." (Joseph Smith History of the Church
2:374)
11. WHAT IS THE MEANING OF THE TITLE
"PROPHET, SEER, AND REVELATOR"?
The President of the Church is sustained by the people as "Prophet, Seer,
and Revelator, and President of the Church of Jesus Christ of Latter-day
Saints." This is in compliance with the revealed word of God. The first
revelation received by Joseph Smith after the organization of the Church on
April 6, 1830, specifically declares that "there shall be a record kept among
you; and in it thou shalt be called a seer a translator, a prophet, an apostle
of Jesus Christ, an elder of the church through the will of God the Father,
and the grace of your Lord Jesus Christ." (D. & C. 21:1)
This was reiterated by revelation in 1835: "the President of the office
of the High Priesthood is to preside over the whole church, ... yea, to be a
seer, a revelator, a translator, and a prophet, having all the gifts of God
which he bestows upon the head of the church." (D. & C. 107:91, 92) and was
further restated in 1841: "I give upon you my servant Joseph to be a presiding
elder over all my church, to be a translator, a revelator, a seer, and a
prophet." (D. & C. 124: 125)
In current practice, the word "translator" is omitted, since should
records appear needing translation, the President of the Church may at any
time be called, through revelation, to the special labor of translation.
The counselors to the President and the Council of the Twelve Apostles
and, usually, the Patriarch to the Church are also sustained as "prophets,
seers, and revelators." This conforms to the Priesthood conferred upon them,
and to their official calling in the Church. That others than the president
may hold these exalted titles also conforms to the revealed word of God. For
example, speaking of Hyrum Smith: "I appoint unto him that he may be a
prophet, and a seer, and a revelator unto my church." (D. & C. 124:94)
On March 27, 1836, at the dedication of the Kirtland Temple the
authorities of the Church were sustained:
I [Joseph Smith] made a short address, and called upon the
several quorums, and all the congregation of Saints, to acknowledge
the Presidency as Prophets and Seers and uphold them by their
prayers. ... I then called upon the quorums and congregation of
Saint', to acknowledge the Twelve, who were present, as Prophets,
Seers Revelators, and special witnesses to all the nations of the
earth holding the keys of the kingdom, to unlock it, or cause it to
be done among them, and uphold them by their prayers. (Joseph Smith,
History of the Church, 2:417)
When others besides the President of the Church hold the title "prophet,
seer, and revelator," it follows that the "power and authority" thus
represented are called into action only by appointment from the President of
the Church, otherwise there might be a conflict of authority. This is well
illustrated iii the practice of the Church. For example, a man may be ordained
a High Priest, an office in which the right of presidency is inherent, but he
presides only when called to do so. It is even so with the exercise of
authority under these sacred titles.
The three separate titles in the general title have much the same meaning
in popular usage, yet there are differences sufficiently important to justify
their use.
A prophet is a teacher. That is the essential meaning of the word. He
teaches the body of truth, the gospel, revealed by the Lord to man; and under
inspiration explains it to the understanding of the people. He is an expounder
of truth. Moreover, he shows that the way to human happiness is through
obedience to God's law. He calls to repentance those who wander away from the
truth. He becomes a warrior for the consummation of the Lord's purposes with
respect to the human family. The purpose of his life is to uphold the Lord's
plan of salvation. All this he does by close communion with the Lord, until he
is "full of power by the spirit of the Lord." (Micah 3:8; see also D. & C.
20:26; 34:10; 43:16)
The teacher must learn before he can teach. Therefore in ancient and
modern times there have been schools of the prophets, in which the mysteries
of the kingdom have been taught to men who would go out to teach the gospel
and to fight the battles of the Lord. These "prophets" need not be called to
an office; they go out as teachers of truth, always and everywhere.
In the course of time the word "prophet" has come to mean, perhaps
chiefly, a man who receives revelations, and directions from the Lord. The
principal business of a prophet has mistakenly been thought to foretell coming
events, to utter prophecies, which is only one of the several prophetic
functions.
In the sense that a prophet is a man who receives revelations from the
Lord, the titles "seer and revelator" merely amplify the larger and inclusive
meaning of the title "prophet." Clearly, however, there is much wisdom in the
specific statement of the functions of the prophet as seer and revelator, as
is done in the conferences of the Church.
A prophet also receives revelations from the Lord. These may be
explanations of truths already received, or new truths not formerly possessed
by man. Such revelations are always confined to the official position held.
The lower will not receive revelations for the higher office.
A seer is one who sees with spiritual eyes. He perceives the meaning of
that which seems obscure to others; therefore he is an interpreter and
clarifier of eternal truth. He foresees the future from the past and the
present. This he does by the power of the Lord operating through him directly,
or indirectly with the aid of divine instruments such as the Urim and Thummim.
In short, he is one who sees, who walks in the Lord's light with open eyes.
(Book of Mormon, Mosiah 8:15-17)
A revelator makes known, with the Lord's help, something before unknown.
It may be new or forgotten truth, or a new or forgotten application of known
truth to man's need. Always, the revelator deals with truth, certain truth (D.
& C: 100:11) and always it comes with the divine stamp of approval. Revelation
may be received in various ways, but it always presupposes that the revelator
has so lived and conducted himself as to be in tune or harmony with the divine
spirit of revelation, the spirit of truth, and therefore capable of receiving
divine messages.
In summary: A prophet is a teacher of known truth; a seer is a perceiver
of hidden truth, a revelator is a bearer of new truth. In the widest sense,
the one most commonly used, the title, prophet, includes the other titles and
makes of the prophet, a teacher, perceiver, and bearer of truth.
One who bears the title of prophet, and they who sustain him as such, are
first of all believers in God, and in a divine plan of salvation for the human
family; and, secondly, they commit themselves to the task of bringing to pass
the purposes of the Almighty. They believe that the children of men are
capable of receiving and obeying truth. Were it not so the title "prophet,
seer, and revelator" would be empty, hollow words. As it is, they are clarion
calls of the Church of Christ to a world walking in the dim shadows of
misunderstanding.
12. WHO IS PRESIDENT OF THE "TWELVE"?
The members of the Council of the Twelve are of equal priesthood
authority. Yet when they meet in their deliberations one is called to act as
chairman or President.
Since these men are of equal priesthood authority, it might be thought
that any one of them might be called to the presidential office. Under the
practice of the Church based upon the latter-day revelations of the Lord, this
is not done. Instead the senior member of the council, that is, the one who
has held the apostleship longest, is appointed and sustained as the President
of the Council of the Twelve Apostles.
The members of the first apostolic quorum in this day, all called at the
same time, were arranged according to their ages. Elder Thomas B. Marsh became
the senior member and President of the Council, but apostatized and was
excommunicated from the Church. That left Brigham Young the ranking Apostle.
The position of Brigham Young as President of the Council of Twelve was
confirmed by the Lord in a revelation given January 19, 1841. This was little
more than three years before the martyrdom of Joseph Smith. During these years
Joseph was moved upon by the Lord to set up securely the order of organization
within the Church. The presidency of the Twelve was not forgotten.
In this revelation the main priesthood officers of the Church are
presented to the Church for their acceptance. After presenting the Patriarch,
and the President with his two counselors, the President of the Council of
Twelve is presented, in the following words: "I give unto you my servant
Brigham Young to be a president over the twelve traveling council." The names
of the members of the Council are later given, thus preventing any
misunderstanding.
Since that time there has been no deviation from the rule that the senior
member should preside over the Council. In the troublesome days following the
death of the Prophet,
Brigham Young became the President of the Council, which, until a new
President was chosen, presided over the Church. When finally the Lord moved
upon the Council to reorganize the First Presidency, Brigham Young, then
President of the Council of Twelve, was called to be President of the Church.
This order of succession to the presidency of the Council of Twelve, and
to the presidency of the Church has been followed, and will continue to be the
rule of the Church until the Lord speaks and commands another procedure.
When Brigham Young became President of the Church, Elder Orson Hyde, a
member of the original Quorum of Twelve Apostles, was sustained as President
of the Council of Twelve. He was so sustained for many years. However, one
fact had been overlooked. In October 1838, Orson Hyde, then just recovering
from a serious illness, had yielded to the importunities of Thomas B. Marsh to
sign a vicious paper against Joseph Smith. Brother Hyde was promptly cut off
from the Church, and of course lost his apostleship. The charges against the
Prophet were, however, shown to be unfounded. Brother Hyde repented and was
restored to his position as an Apostle on June 27, 1839. This incident made
Brother Hyde a junior rather than a senior member of the Council. In matters
of seniority, in case of an excommunication, the length of service dates from
the time of re-entry, should they occur, into the Quorum. When this matter was
considered by the First Presidency and the Council of the Twelve, John Taylor
assumed the presidency of the Council.
President Heber J. Grant succeeded President Joseph F. Smith as President
of the Church in 1918. In the Council of Twelve at that time the next in order
of seniority was Anthon H. Lund, who was serving as a counselor in the
presidency of the Church. An Apostle does not surrender his rights in the
Quorum of Apostles by being called to serve in the First Presidency. To
preserve President Lund's rights in priesthood succession, he was sustained as
President of the Twelve though retaining his place in the First Presidency.
Elder Rudger Clawson, the next ranking member of the Council, was appointed
acting president, and so served until President Lund's death when Elder
Clawson became the President of the Council.
So runs the story of the presidency of the Twelve. The principle followed
in the past will no doubt be followed in the future, except as the Lord may
speak and command changes. It is well for Latter-day Saints to understand
these matters as they pertain to the Quorum of the Twelve upon which lies the
responsibility of maintaining the presidential leadership of the Church.
13. HOW IS A PRESIDENT OF THE CHURCH
CHOSEN?
After the martyrdom of Joseph Smith, there were several contenders for
the position of President or "guardian" of the Church. With the sustaining
vote of the people, the Council of Twelve Apostles took over the leadership of
the Church. Since that day, at the demise of the President, the Twelve have
become the presiding body.
That the Council of the Twelve actually hold the necessary "authority and
power" was frequently set forth in the days of the Prophet Joseph Smith and
his successors. For example, in a revelation concerning the Council of the
Twelve, given in 1837, the following statement is made:
"For unto you, the Twelve, and those, the First Presidency, who
are appointed with you to be your counselors and your leaders, is
the power of this priesthood given, for the last days and for the
last time, in the which is the dispensation of the fulness of
times." (D. & C. 112:30)
On several occasions this vital relationship between the Presidency and
the Twelve was referred to by the Prophet. He said, "[I] ... next proceeded to
explain the duty of the Twelve, and their authority, which is next to the
Presidency. (D. H. C., 2:373) Shortly before his death the Prophet said, "The
time has come when the Twelve should be called upon to stand in their place
next to the First Presidency." (Times and Seasons, 2:521) To the Twelve he
said, "Now, if they kill me, you have got all the keys, and all the ordinances
and you can confer them upon others, and the hosts of Satan will not be able
to tear down the kingdom, as fast as you will be able to build it up; and on
your shoulders will the responsibility of leading this people rest." (Ibid.,
5:651)
However, the Lord has revealed the order of the government of the Church.
"Three Presiding High Priests form a quorum of the Presidency of the Church."
(D. & C. 107:22; see also 102:10; 124:125, 126.) In conformity with the
revealed will of God, Joseph Smith Jr., was sustained January 25, 1832, as
President of the Church, and on March 18, 1833, Sidney Rigdon and Frederick G.
Williams were set apart as counselors to the Prophet. The Church is never
fully organized if any of the quorums set up by the Lord is missing.
It would not be proper, therefore, for the Twelve to continue
indefinitely to preside over the Church. Under the spirit of revelation they
should proceed to appoint another President of the Church, who should select
his counselors. These actions then should be acknowledged "by the voice of the
church" (Ibid., 102:9, 10)
The revelations do not say directly who shall be chosen President of the
Church. When the First Presidency was organized three years after the death of
the Prophet, on December 27, 1847, the senior apostle and president of the
Council of the Twelve, Brigham Young, was appointed. Since his day, whenever
the First Presidency has been disorganized by death, the president of the
Twelve has succeeded to the Presidency. (Before a U.S. Senate investigating
committee, in the Smoot case, President Joseph F. Smith testified as follows:
"It has been the custom, since the death of Joseph Smith, that the president
of the Twelve succeed to the Presidency of the Church. It is just simply a
custom."
This is a wise procedure. It places at the head of the Church the apostle
who has been longest in service. He is known well to the people and trusted by
them. He himself knows the procedure of Church affairs. He is no novice to be
trained for the position. He can call to his assistance, in addition to his
counselors, any helpers from among the priesthood of the Church. It eliminates
the shadow of politics from the operations of the Council.
Should there be any deviation from the practices of the past, it would
come by revelation to the President of the Twelve, who by virtue of his
presidency, holds the keys of authority committed to this quorum of the
priesthood. However, President Woodruff declared that in his opinion, the
President of the council would never be set aside for someone else in
appointing a president of the Church. (Cowley, Wilford Woodruff, p. 561.)
Moreover, it has been found that a long interval of presidency by the
Twelve is not for the best interests of the Church. Therefore, since the days
of President John Taylor, the selection has been made within a few days after
the death of the President.
On Tuesday, May 15, 1945, the day after President Grant died, the Twelve
assembled as the presiding authority of the Church, to arrange for the
funeral, and to consider other matters. On the following Monday, the quorum
met again, fasting and praying, and moved upon by the spirit of revelation,
called Elder George Albert Smith to the position of First Elder, Prophet,
Seer, and Revelator to the Church. This action was, of course, in due time
confirmed by the Church.
The Lord has so provided safeguards, that the continuity of his Church
cannot be broken. Should all the Twelve disappear, there remain the First
Quorum of the Seventy to carry on. Should the members of this quorum vanish
from mortal life, the standing high councils of the stakes would remain to
carry on. And should they be destroyed, the priesthood would yet remain, and
the Lord would call upon a remaining elder to go forth to reorganize the
Church according to the divine pattern. Indeed, the restored Church is a
marvelous work and a wonder. (D. & C. 107:22-26, 36, 37; Discourses of Brigham
Young, 1941 edition, page 128.)
1. ARE THE LATTER-DAY SAINTS
A FREE PEOPLE?
The right to choose for himself what he will believe and do is the
choicest possession of every intelligent man and woman. The unhindered
exercise of this right is freedom.
In Latter-day Saint terminology this is the right of free agency, which
is valued above all else, for it insures a membership which thinks and acts
for itself and stands upon its own convictions and conclusions. Because of
this basic law, the Church is diametrically opposed to tyranny or
dictatorships of any form or under any name, that enslave the minds and
actions of men. The Church seeks truth, and more truth and believes that truth
makes men free. And the Lord in these latter days has declared, "... Hear my
voice and follow me, and you shall be a free people ..." (D. & C. 38:22.)
Nevertheless, freedom operates under many conditions or limitations
beyond the power of any one person. There are laws of nature, society, and
God, which must always be taken into account in the exercise of free agency.
Under the right of choice a person may oppose them or obey them. It is not
possible to abrogate them; nor can they be ignored with safety.
A person may choose to jump from the mountain precipice to the jagged
rocks below; or seize with naked hands the wires charged with high tension
electric power; or cast himself into a living fire. The result is certain
death. Or, he may decide to obey the laws of nature, and use them if he can.
So he builds a parachute, to descend safely from the precipice; with insulated
hands he makes the current do work for him; and he applies heat to confined
water so that he may ride across the continent luxuriously in steam-driven
trains. True freedom in the midst of the multiplicity of natural forces, comes
from conformity to law. Thereby, man becomes also the master of nature.
This principle is in equal operation in society. A person among his
fellows, may think as he pleases; but in his actions he is limited. His
inalienable right to free agency does not permit him to interfere with the
same right of another individual. Even Robinson Crusoe had to consider his man
Friday in all his actions. Therefore, a sound society sets up rules and
regulations by which the right of freedom may be available to all people. To
live happily in society these laws must be obeyed. If they are not the best
laws, they may be improved; but while they do exist, they must be obeyed.
Freedom in society waits only upon those who obey the laws of society.
The Church, though essentially an institution for freedom, exists under
many laws that govern the right of choice. These are the commandments of God
to his children on earth. The best laws enacted by and for society are based
upon divine law, such, for example, as the Ten Commandments. The very value of
the Church to man comes from these laws based upon the will of our Heavenly
Father, which may limit our right of choice, but which are for our good, if we
choose to obey them.
A person must exercise his right of choice when he enters the Church. The
new convert is not baptized until he is well acquainted with the doctrine and
practice of the Church. After he has been taught, he asks with open eyes for
admission to Church membership. Children are likewise taught the meaning of
the ordinance, before they are baptized at eight years of age.
This means that the candidate for baptism accepts of his own free will
and choice all that the Church has to offer, and all that it requires. He
accepts the organization, code of doctrine, and manner of living within the
Church. As by the free exercise of his agency he seeks baptism, so by that
agency he becomes subject to the order of life within the Church. The
requirements of the Church are not in any sense infringements upon his right
of choice. He has made his choice. The principles of truth upon which the
Church rests must henceforth determine his actions and conduct in life.
In minor matters of Church regulations, when questions arise in his mind,
he compares them with the basic truths he accepted in the waters of baptism,
and judges them accordingly. He soon finds that every so-called Church
requirement is for his good. For example, among other things, obedience to the
Word of Wisdom yields health and spiritual power; the payment of tithing makes
man master of selfish impulses, and a benefactor to others; and attendance at
meetings feeds his spiritual nature. Every requirement, if obeyed, lifts man
into higher realms of joy; helps him approach the likeness of God.
Political differences show the freedom of action of the Latter-day
Saints. Political issues usually touch matters which are not of fundamental
importance. Whether Smith or Jones shall be mayor; whether a road shall be
built south or north, are not ordinarily questions of principle. Church
members act freely in deciding upon such matters. Likewise, they choose,
without interference, from time to time, their political party affiliations,
as party platforms change. Should larger political problems arise, such as
involve fundamental Church doctrine or practice, they would be solved simply
by comparing them with the essential doctrines of the gospel. Latter-day Saint
people are free, politically.
Another evidence of the freedom of Latter-day Saints is the manner in
which all Church Authorities are sustained, whether general, stake, or ward.
It is a law of the Church that all nominations for Church positions, or
releases, must be made by the officers of the priesthood; but the men and
women thus nominated must be confirmed by the people. Without such
confirmation the nominees cannot act, and other choices must be made, as has
occasionally happened. Therefore, at the conferences of the Church or Church
divisions, officers are presented for the sustaining vote of the
congregations; not only when the names are first proposed, but at regular,
frequent intervals thereafter, to insure that the
Church continues to be led by worthy men and women.
This is more than an ordinary vote. It is a sustaining vote, which means
that we not only accept the people as our leaders, but also that we support
them with our good will, help, and prayers. Every person may vote freely, for
or against a name; and should do so according to his convictions. The voting
is not a perfunctory act, but one of great importance.
However if a member votes against a nominee or officer, it must be for
some good reason. If for acts unworthy of a Latter-day Saint, charges should
be filed against him in the courts of the Church by those who know of his
errors; if the charges are substantiated, and no reconciliation is effected
the person may be removed from office. If the contrary vote is merely a
distrust of the person's ability to perform the duties of the office, or
because of personal dislike nothing further need be done. The new officer will
probably grow in fitness, if he has the good will, faith, and prayers of the
people. Moreover, the history of the Church shows that under the power of the
Lord, weak men are made strong, and strong men stronger, to the joy of all.
Any personal dislike should, of course, be overcome. Learning to love our
neighbor is a sure path to happiness. Meanwhile, the Latter-day Saints know
and trust their leaders so well that they are nearly always willing to accept
their nominations, and to give those nominated a chance to succeed in the
office which is not for life. The unanimous support of our Church officers is
really an indication of the united feeling of the people to carry forward the
latter-day work of the Lord.
That the Latter-day Saints are a free people is further emphasized by the
treatment given those who fail to keep the promises implied in their baptism.
They are not cast out, nor held in ill repute. Apostasy and immorality are the
usual causes that lead to excommunication. The purpose of the Church is to
save souls. They who are weak should be helped into strength, and they who are
straying, into the correct path of life.
Those who prate about lack of freedom among Latter-day Saints, either do
not understand the Church and its organization, or are trying to cover up
their own weaknesses.
The feeling of the people of the Church is summed up in the words of a
vigorous thinker, and faithful Latter-day Saint: If we were not a free people,
I would not be a member of the Church.
2. IS THERE COERCION IN THE CHURCH?
Free agency is held by the Church to be the first of man's rights. Every
human being should be free to act for himself. This doctrine is repeatedly
stated in the revelations of God to man. "I ... have given unto the children
of men to be agents unto themselves." (D. & C. 104:17.) "For the power is in
them, wherein they are agents unto themselves." (D.& C. 58:28.)
Brigham Young declared that:
All rational beings have a volition of their own. The volition
of the creature is free. This is a law of their existence.
(Discourses of Brigham Young, 1941 edition, p. 62)
Coercion, which is in direct opposition to free agency, must not be
applied in any form. Under whatever name it may be practiced, it is of the
evil one. President Joseph F. Smith said:
The freedom of the Latter-day Saints has never been curtailed .
. . rather it has been enlarged (Gospel Doctrine, 1939 edition, p.
47)
There are, however, strict limitations placed upon the divinely
established freedom of man. The man who jumps from the housetop will fall to
the ground. Free agency does not cancel out the law of gravity. It merely
determines whether the man shall make the jump or remain on the roof or
descend in some other manner. That is the greatness of free agency. It gives
power to conform to external law and thereby to benefit himself, or to oppose
it and injure himself. This power, in the end, makes man the master of the
universe about him.
The gospel consists of a series of immutable laws. Church membership
cannot be obtained or retained without faith, repentance, baptism, and the
gift of the Holy Ghost. That is not a violation of man's right of free agency.
It is the recognition of eternal principles and ordinances. He decides for
himself whether on these conditions he desires affiliation with the Church.
Once he has decided, he must conform to that which he has accepted, or else be
prepared to lose his Church membership. Free agency is primarily a matter of
decision -- how a man shall act in the midst of universal law.
Further, the free agent must always remember that all men have the same
right of free agency. Therefore, there must be no trespassing upon the freedom
of others. There must be no attempt to force even a needed gift upon another.
It is better that one live in darkness than to be forced into light. There is
ample place among men for teaching but none for compelling others to accept
what is taught. Every person is under obligation to respect the free agency of
every other individual. Had that principle been observed throughout the years,
the world would have been spared its bloody wars and dark miseries.
The application of these principles to daily affairs sometimes leads to
misunderstandings. Certain Church members may feel that a Church official is
invading their personal liberties when he gives counsel. For example, the card
player may say that the advice by successive Church Presidents against this
form of amusement is an invasion of his right to act for himself. Advice on
other matters of conduct by the constituted leadership of the Church may be
questioned by those who are affected by the advice.
The first answer to such person is that all advice is given for the good
of the individual concerned, and that it is wise to follow those who have had
experience and are unselfishly giving help to others. Properly analyzed,
counsel and Church regulations are for the benefit of the people. The Church
which exists for the welfare of man, would be derelict to its divinely imposed
obligations did it not exercise its responsibility as a guardian against all
evil and for all good.
The second answer is that under the law of free agency no one is obliged
to obey or disobey the counsel given. Man is always free to act for himself.
But, to members of the Church, this answer may be misleading. They are under
the necessity of acknowledging that consistency requires them to conform to
counsel given and regulations set up.
The members of the Church are free men and women. That may be said
safely. But their joy in the gospel depends greatly upon their faith in the
inspiration guiding the Church. If that faith grows dim or vanishes, the way
of life must be traveled alone, in darkness. That leaves man helpless.
Conformity to authorized Church counsel and regulation, on the other hand,
lights the path and gives man joy in the whole journey. Those who do so, soon
grow in faith and understanding. And it is really easy to choose to follow
Church leadership, for nothing is required by the Church that does not in the
end benefit humanity.
Members of the Church glory in their freedom to think and act for
themselves. Converts to the Church have dared to break away from inherited
beliefs. They who are born into the Church have upon their own volition
accepted the gospel as their guide in life. Both classes have acted for
themselves.
The spirit of man must not be fettered. Let a man believe as he chooses.
That is gospel doctrine.
Naturally, therefore Latter-day Saints look with horror upon the days of
the inquisition, when men were tortured and burned at the stake for their
beliefs; and with equal repugnance upon the similar persecutions and
executions under Protestant rule in the early days of the Reformation. Such
things were not of God.
Matters of belief are between the man and his God. Should a member of the
Church repudiate the principles of the gospel, or teach false doctrine to the
people, the Church of course will discipline him; but the utmost punishment
will be excommunication from the Church. Then, under his own flag, he may
carry on as he chooses.
But, if a member conforms to the principles, rules, and regulations of
the Church, all founded in truth and in love of mankind, he will find great
joy. There is no other way to taste the sweetness of the work.
3. WHAT IS ORTHODOXY?
The word orthodoxy is not applicable to Church doctrine or practice.
Therefore it is seldom used within Church circles. Latter-day Saints should be
careful in speaking about themselves or others as being orthodox or unorthodox
in the Church. It is not an accurate statement of their position.
Commonly, an orthodox member of any organization -- scientific, social,
or religious -- is one who accepts the fundamental principles of the
organization. One who does not do so, is sometimes called unorthodox, but this
is not correct. Since he rejects the foundation on which the organization
rests, he really does not belong to the group.
Of course, when the foundations, not necessarily rooted in truth, are
made by the group, differences in opinion may properly arise, and the
contending parties may with some propriety be called orthodox or unorthodox.
Likewise though the foundation be accepted, some may hold that it should be
applied in one way, others in another. He who differs with the regulations of
the organization often likes to call himself unorthodox, when really he is out
of harmony with the group, playing the part of the "lone wolf." Those of the
Church who call themselves unorthodox generally use the word to cover the fact
that they are out of harmony with the established and accepted regulations of
the Church.
However, when the foundation rests on truth, there can be little
contention. One cannot quarrel with truth. Two and two make four; there is
light by day and there is darkness by night. This rose is red to the eye; that
one is yellow. Such facts must be accepted; there is neither orthodoxy nor
unorthodoxy about them.
For example, Christians who do not believe in the divine mission of Jesus
Christ, and his resurrection after the crucifixion -- basic facts of
Christianity -- are not Christians at all. They should not claim the name. But
if their differences hinge on opinions concerning the very nature of Jesus, or
on the exact manner of his resurrection, neither fully understood -- they
cannot justly be called unorthodox. They may only need to be taught that the
universe is filled with things we do not fully know. At the worst, they may be
spoken of as foolish people who seek to unravel mysteries yet closed to the
human mind.
It is so in the Church. A person who does not believe that Joseph Smith
saw and heard God the Father, and his son Jesus Christ, or that he received
revelations for the Church, or that he translated the Book of Mormon from
engraved plates delivered to him by a heavenly being, is not a Latter-day
Saint, and has no claim upon the name. There should be no question about these
truths in the minds of Latter-day Saints. But differences of opinion about the
application of a doctrine in daily life do not necessarily mean that people
are unorthodox. Differences of opinion in the use of the truth may often lead
to helpful discussions of life within the Church.
The important matter is that Latter-day Saints must accept all the
fundamentals of the Church. They cannot choose to believe a certain doctrine
of the Church; they must accept them all. They cannot select the Church
requirements they will obey; they must conform to all. They who do not do so
are not unorthodox, they are weak in the faith. Usually they do not know
enough, or their wills for righteousness are flabby. It is useless for them to
try to escape by calling themselves unorthodox. Neither can they say that
their rights as free agents have been violated, for the acceptance of truth is
one of the limitations under which free agency operates.
There are, of course, many persons, sometimes among those born in the
Church, who are honestly seeking to win for themselves testimonies of the
truth of the restored gospel, for people are not born with a testimony. Such
seekers for truth are treading the road at one time followed by every believer
that Joseph Smith was a prophet of God. Their course is praiseworthy. They are
not unorthodox. Happily, the gospel lends itself to searching and testing; it
never fails the seeker if correct methods are followed.
To summarize: They who accept basic doctrines of the Church are not
orthodox; they are believers. They who deny the truth of the fundamentals of
the restored gospel are not unorthodox members of the Church; they are
unbelievers. They who have not yet found the truth, but are earnestly seeking
it, are on the way and will find truth.
The word orthodox is really foreign to the language of Latter-day Saints.
No one should call himself unorthodox.
4. WHY DOES NOT THE CHURCH CONFINE
ITSELF TO SPIRITUAL MATTERS?
The Church exists for the welfare of its members. It holds to the
doctrine that "men are that they might have joy." Therefore, whatever affects
human welfare, temporally or spiritually, on earth or in heaven, is accepted
as the concern of the Church.
This doctrine leads the Church into problems of man's physical, mental,
moral, economic, social, and political well-being, into his every need. It
strives to bring about conditions that will promote general, rounded, complete
welfare. It cannot look with favor upon one-sidedness in life -- one part of
man's nature satisfied, another unsatisfied. It does not hesitate, because of
individual prejudices or the danger of making enemies, to speak frankly and
fully about any and every phase of human life. To cower in some one corner of
human need is held in contempt by the Church; and certainly such a church
should be held in contempt.
The history of Mormonism can best be understood in the light of this
doctrine. The attempts at the United Order in Kirtland and Missouri, the
founding of wilderness universities in Nauvoo and Salt Lake City, the
formulation of city planning recognizable everywhere in Mormon settlements the
trek across the desert to the Great Salt Lake Valley, the cooperative
enterprises in the building of the intermountain West, the present L. D. S.
Welfare program, and innumerable other events and enterprises are but
evidences of the conception that the Church must care for the whole man, not
merely for a part of him.
In the revelations to the Prophet Joseph Smith, this matter is made very
clear. Man is engaged in an eternal journey. Life on earth is but an episode
in everlasting life. Therefore, all things that touch this eternal traveler
belong to the plan under which he is moving forward. The distinction between
things spiritual and temporal vanishes; they become merged, as the palm and
back of the hand, as the warp and woof of the cloth. Man's physical concerns
acquire a spiritual value; and his spiritual activities have temporal
counterparts. "Wherefore, verily I say unto you that all things unto me are
spiritual, and not at any time have I given unto you a law which was temporal
... for my commandments are spiritual; they are not natural nor temporal,
neither carnal nor sensual" (D. & C. 29:34, 35). This makes the Word of
Wisdom, tithing, prayer, or temple work, principles alike of spiritual
essence. In that sense, the Church never departs from spiritual teachings.
By this doctrine, Church leaders feel themselves free and under
obligation to discourse on any and every need of the day and of man, no matter
under what man-given name it appears. They would be poor leaders if silence
was enjoined upon them within any field of human interest. Indeed, the very
life of the Church is involved in this free discussion of man's welfare.
However, let no misconceptions arise. The Church holds itself aloof from
propagandists or parties. In politics, for example, it is neither Republican,
Democratic nor "mug-wump." It tests and measures every man-made policy by the
eternal, unchanging principles of the gospel. If a proposed policy is in
harmony with these principles, it is approved by the Church, if in opposition
to gospel principles it is disapproved. The ax hews at untruth no matter where
the chips may fall. Whether Democrats wail or Republicans weep is of no
consequence. The Church is not in politics, but up to the shoulders in the
fight for truth, which is the battle for humanity's welfare.
If the teachings of the Church be examined, whether of today or
yesterday, and they are published far and wide, it will be found that they
rest upon the principles of the gospel. That makes it safe to give and to
accept them. The laws of the gospel root in truth. Just as, under the law of
gravity, one who jumps from the house-roof will fall to his destruction, so
the breaking of the laws of the gospel will bring inevitable punishment.
Though all this be so, the principle of free agency remains. The Church
may teach, but each member has the right to accept or reject, in his life, the
truth propounded. There is no more basic law of conduct in the gospel. The
Lord has formulated the plan of salvation; he offers His help, but each
individual must act for himself in winning the salvation offered. Measurably,
with the aid of the Lord, each one of us "works out his own salvation"; and we
must each face the consequences of our disobedience to law.
The Church cannot refrain from teaching eternal truth both in doctrine
and in the practice of the doctrine; but it has no right nor does it attempt,
to secure obedience by exercising compulsion upon its members. The severest
punishment meted out to violators of the order of the Church is
excommunication. But every such persona through the judicial provisions of the
Church, has a full and free hearing. Moreover, any officer of the Church, from
the highest to the least, found in default, may be brought before the
tribunals of the Church. Fair justice, and the untrammeled will of man are
dear to the heart of every Latter-day Saint.
In no sense can the Church be called autocratic. No one, from the
President down, can dictate to the Church. All must be done in harmony with
gospel principles, and by common consent. Even new revelations from the Lord
are presented to the people for acceptance as part of the doctrine of the
Church. It is a Church of full freedom. However, the Church is the watchman on
the tower for the people. It is its duty to preserve the gospel in its purity,
to teach it with full courage, to secure gospel activity among Church members,
to strengthen the weak, to care for the common welfare, and necessarily to
cast out such iniquity as may have crept in among the membership.
Without the use of autocratic methods, but with the fearless, and
unhesitating voice of truth, it will continue, as in the past, to labor for
the whole welfare of men, "that they might have joy."
5. WHY IS IT UNDESIRABLE TO JOIN
SECRET SOCIETIES?
The Church ever operates in full light. There is no secrecy about its
doctrine, aim, or work. It is open to all men who will conform to its
requirements. Access to the temples, where the most sacred ordinances are
performed, may be had by every member of the Church who lives the honorable
life expected of faithful Latter-day Saints. No promise is exacted of any
Church member except to live as nearly as may be in conformity with the
teachings of the Lord Jesus Christ. The activities of the Church, in all
departments, are sacred, not secret.
This point of view makes it difficult for Latter-day Saints to look with
favor upon secret, oath-bound societies. The words of the Prophet Joseph Smith
are sufficient answer to the question: (Note especially the last sentence.)
And again, I would further suggest the impropriety of the
organization of bands or companies, by covenant or oaths, by
penalties or secrecies; but let the time past of our experience and
sufferings by the wickedness of Doctor Avard suffice and let our
covenant be that of the Everlasting Covenant, as is contained in the
Holy Writ and the things that God hath revealed unto us. Pure
friendship always becomes weakened that very moment you undertake to
make it stronger by penal oaths and secrecy. (Teachings of the
Prophet Joseph Smith, p. 146)
Many secret organizations may be actuated by high ideals. None, however,
can transcend the ideals of the gospel of Jesus Christ. Therefore, from the
point of view of encouraging people to walk uprightly they would seem
unnecessary. Besides, they are likely to take time that should be given to
Church activities. Sometimes they cause loss of interest in Church duties, for
no one can serve two masters with equal interest.
Let it be remembered also that the authorized organizations of the Church
for social and fraternal purposes, coupled with our professional and business
organizations, will not only serve our needs, but will consume all the time
that we can spare in these busy days. Divided allegiance is always
unsatisfactory and often dangerous.
6. WHY AND HOW SHOULD TITHING
BE PAID?
Tithing means the voluntary giving of one-tenth of one's income,
increase, or interest, for the furtherance of the Lord's work on earth. It is
an ancient, divine law, which has been practiced in every dispensation of the
gospel. In nearly every land, Christian or pagan, it has been recognized and
practiced in some form.
The law of tithing has been reaffirmed by the Lord in our day. (D. & C.
119) It is a binding commandment upon the Church.
Like all divine commandments, the law of tithing is for the benefit of
those who practice it. Great rewards follow the honest observance of this
requirement.
First, the tithepayer builds up loyalty to the Church. He becomes closely
identified with the Latter-day movement. He is henceforth a party to the many
activities of the Church. Temples, schools, missionary work, and all Church
programs, the care of the poor, the widow, and the fatherless, are built and
fostered by him in association with other tithepayers. He cooperates with the
Lord in achieving his mighty purposes. He stands definitely for a great cause.
He dares to sacrifice for beliefs that have for their objective the welfare of
all men. Courage and power come to every man who sacrifices for a noble cause.
He becomes a bigger man. The world is in sad need of men who believe and have
the courage to give of their substance and of themselves for their founded
convictions.
Second, it trains the human will for more than material gains. The love
of money and the material goods it can buy is one of the most powerful motives
within man. When this love overpowers other normal desires, money indeed
becomes "the root of all evil." Men must learn the relative values of things
of earth and of spirit. To part with our earthly belongings seems to us to be
a sacrifice -- but sacrifice always begets blessings. The first lesson in the
art of happiness is to do without. Whoever lifts his affections above earthly
things expands in spirit and begins to grow. Latter-day Saints are a happy
people because they grow and progress. They must be able to control and
subordinate the love of earthly things if they are to rise to greatness.
Otherwise they become dangerous to society and destructive of their better
selves. The regular payment of tithing creates unselfishness and lifts a man
above the dross of earth. His capacity to do well is enlarged. His vision is
freed from the blur of material things. He gains a truer perspective of life.
Others recognize in him the subtle quality of greatness; the product of
self-forgetfulness. He gains a new and larger freedom. Peace waits upon him.
His will is disciplined for righteousness.
Third, the tithepayer is brought into closer communion with the Lord. The
offering is an acknowledgment that the earth is the Lord's, and men are but
stewards of that which they possess. The Lord is the giver of all good things
-- seed time and harvest. Payment of tithing is an admission by the tithepayer
that his income came from the Lord. The return of the tithe is to say, "As
evidence that this gift is from Thee, I return herewith one-tenth."
This faith of every true Latter-day Saint establishes a nearness between
God and man. Every payment of tithing builds a living faith. It becomes a
testimony of the reality of the Living God, and his relationship to the
children of men. To witness so of the Lord and his goodness gives increased
spiritual power. Every tithepayer increases in faith and receives the
attendant peace and joy. Prayer becomes easier. Doubt retreats; faith
advances. Certainty and courage buoy up the soul. The spiritual sense is
sharpened; the eternal voice is heard more clearly. Man becomes more like his
Father in heaven.
Fourth, the faithful tithepayer has a claim upon the needed blessings of
life. Rewards, spiritual and temporal, flow abundantly from obedience to the
law. The blessings may not always come as he may wish, but they come and are
for man's good. They may be of a material or spiritual nature, as the Lord may
design; but they will carry with them always the higher joys of life. Yet it
may be safely said that whoever can lay aside the love of earthly things has
the gifts of earth at his feet.
The blessings of the Church are necessarily withheld from
non-tithepayers. The Lord has so stated. They "shall not be found, neither the
names of the fathers, nor the names of the children written in the book of the
law of God." (D. & C. 85:5)
In the last days there are also great upheavals. Destruction and death
stalk the highways of earth. There is danger all about. But, the tithepayer
has claim upon protection. "Verily it is a day of sacrifice, and a day for the
tithing of my people; for he that is tithed shall not be burned. For after
today cometh the burning." (D. & C. 64:23, 24) The Lord in his mercy opens the
windows of heaven upon his faithful children and repays a thousandfold
according to their needs.
The blessings promised the tithepayer are great.
Fifth, the tithepayer senses the gladness of heart that comes from
obeying the Lord's commandments. By obedience to the laws of heaven he secures
harmony with the unseen world. He moves through the tasks of the day, looking
the world in the face. He knows his path and destiny. He has the full
assurance that all is well. This, the greatest effect of tithepaying,
glorifies life in the midst of the world's tribulations. Only when a person's
whole being is turned to the Lord, by free and full acceptance of divine law,
does he hold full communion with heavenly things.
Such are some of the benefits the tithepayer receives from the payment of
tithing.
* * * *
Every member of the Church who has an income, or earns money or its
equivalent, should observe the law of tithing. The President of the Church is
under the same obligation as the humblest member. Every boy and girl should be
taught to give one-tenth of their income to the Lord. It should be as a joyous
privilege, an expression of grateful confidence in the Lord, to contribute for
the maintenance of the Church, the promulgation of the gospel, and the welfare
of the needy.
Tithing means one-tenth. Those who give less do not really pay tithing;
they are lesser contributors to the Latter-day cause of the Lord. Tithing
means one-tenth of a person's income, interest, or increase. The merchant
should pay tithing upon the net income of his business, the farmer upon the
net income of his farming operations; the wage earner or salaried man upon the
wage or salary earned by him. Out of the remaining nine-tenths he pays his
current expenses, taxes, savings, etc. To deduct living costs, taxes, and
similar expenses from the income and pay tithing upon the remainder does not
conform to the Lord's commandment. Under such a system most people would show
nothing on which to pay tithing. There is really no place for quibbling on
this point. Tithing should be given upon the basis of our full earned income.
If the nature of a business requires special interpretation, the tithepayer
should consult the father of his ward, the bishop.
When tithing has been paid, there should be no question about its use.
They who are sustained as leaders of the Church return all offerings to the
people for various purposes. The tithing of the people make it possible for
the Church to carry out the duties entrusted to it by the Lord in the
development of the plan of salvation. By divine revelation the tithes of the
people are administered by the Presidency of the Church, assisted by the
Council of the Twelve and the Presiding Bishopric. These men exercise
prayerful care in the use of tithing. It is disbursed with scrupulous care,
for it is sacred. No moneys in all the world are more honestly administered.
The quibbler about the use of the revenues of the Church is usually a
part or non-tithepayer. The faith that leads to such voluntary contribution
includes faith in the other principles of the gospel; including trust in the
chosen and sustained servants of the Lord.
Tithing should be paid only to the authorized agents of the Church -- the
Presiding Bishopric, bishops of wards, presidents of branches and mission
presidents. Technically, it should be paid in kind. That is, the farmer would
give of his crops and herds, the professional man of his cash income. However,
inconveniences of transportation, storing, and disposition, sometimes causing
losses, make it permissible and often desirable to pay all tithing in cash.
Tithing is a lesser law. The greater and more perfect law is the law of
consecration, also known as the Order of Enoch or the United Order. The
Latter-day Saints have not yet attained to a degree of perfection enabling
them to live under this more comprehensive law. Until that time comes the Lord
requires obedience to the law of tithing -- an equitable law under which the
widow's mite counts for as much as the rich man's thousands. When all the
members of the Church are full and honest tithepayers, we may begin to look
for the establishment of the law of consecration. Then the Lord may
re-establish the higher law.
It is the invariable testimony of thousands that obedience to this law of
tithing brings unalloyed happiness, the power to solve the problems of life, a
nearness to God. All should covenant individually with the Lord who has given
us life and all we have that we will obey all his laws, including the law of
revenue. Let us trust the Lord. He will not fail us.
7. WHAT TITHES AND OFFERINGS WERE
REQUIRED OF ANCIENT ISRAEL?
The practice of giving tithes and offerings was generally understood and
observed among ancient Israel. In fact, the principle was so well known that
it was taken for granted. The casual manner in which the Hebrew historians
refer to it is evidence that it was of common knowledge.
Adam and those who came immediately after him were taught the necessity
of making offerings and sacrifices to the Lord. It is probable, however, that
the early patriarchs lived under the law of consecration. It is known that
Enoch and his people accepted this higher law, successfully, and others may
have done so. (Moses 7:18; Discourses of Brigham Young, p. 178)
The first mention of tithing in the Bible is in connection with the
giving of tithes by Abraham to Melchizedek, a high priest, authorized to
receive offerings. (Gen. 14:20; Heb. 7:2, 6) Abraham appears to have
understood clearly the existence and necessity of the law. His grandson,
Jacob, confirmed the family's adherence to the law after his meeting with the
heavenly messenger, for he declared:
Of all that thou shalt give me I will surely give the tenth
unto thee. (Gen. 28:22)
Tithing was made a definite part of the Mosaic law:
And all the tithe of the land, whether of the seed of the land,
or of the fruit of the tree, is the Lord's: it is holy unto the Lord
and concerning the tithe of the herd, or of the flocks, even of
whatever passeth under the rod, the tenth shall be holy unto the
Lord. (Lev. 27:30, 32)
Israel ever after lived by the law of Moses, and consequently tithing was
a standing law for the people, one that never was abrogated.
Offerings and sacrifices to the Lord and the dedication of property to
sacred purposes is mentioned frequently in the Old Testament history of
Israel, from Joshua, through the times of Judges, during the reigns of the
kings, and throughout the stirring times after the captivity, even to the
coming of the Savior. The general terms, offerings or gifts to the
Lord are ordinarily used, but tithes are mentioned specifically. The
prophets Amos, Nehemiah, and Malachi, made direct reference to tithing in
their discussions of the divine claim for offerings. (Amos 4:4; Nehemiah
10:37, 38; 12:44; 13:5, 12; Malachi 3:8, 10). The Talmud, the spoken and
traditional law of the Jews, likewise makes frequent and often detailed
mention of tithing as an established law of Israel. There can be no doubt
about the knowledge and partial observance of the law of tithing among the
descendants of Jacob.
However, several tithes were enjoined upon the people under the law of
Moses. The first already quoted, was the tenth of the produce of the land and
the livestock, to be set apart for holy purposes by giving it to the Levites,
the priestly tribe. The commandment for a second tithe, given in a passage in
the Book of Deuteronomy, began as follows:
Thou shalt truly tithe all the increase of thy seed, that the
field bringeth forth year by year. And thou shalt eat before the
Lord thy God, in the place which he shall choose to place his name
there, the tithe of thy corn, of thy wine, and of thine oil, and the
firstlings of thy herds and of thy flocks; that thou mayest learn to
fear the Lord thy God always. (Deut. 14:22-23)
From the context, it would appear that this tenth was to be used by the
man and his family to enable them to visit the holy sanctuaries and to take
part properly in the sacred celebrations of Israel, several of which occur
annually under the law of Moses. That is, it was to be used to permit the
people to engage in holy ordinances by which they might keep the Lord in
remembrance, as indicated by the following passage:
And thither ye shall bring your tithes. ... And there ye shall
eat before the Lord your God, and ye shall rejoice in all that ye
put your hand unto, ye and your households. (Deut. 12:6-7)
A third tithe was imposed upon ancient Israel, one that came every third
year, and which was to be used for local purposes for the relief of human
distress. (Deut. 14:28, 29) The existence and acceptance of these three tithes
is recognized by competent writers of early days. For example, Josephus
declares:
Besides those two tithes, which I have already said you are to
pay every year, the one for the Levites, the other for the
festivals; you are to bring every third year a third tithe, to be
distributed to those that want; to women also that are widows and to
children that are orphans. (Antiquities of the Jews, Book IV, p.
132)
In addition to these tithes, the people were required, under the law of
Moses, to make a variety of offerings; corners of the fields should be left
standing, gleanings and forgotten sheaves in the field be available, all for
the purpose, and estimated to amount to about one-sixtieth of the crop (Lev.
19:9, 10; 23:22; Deut. 24:19-21 ); the first fruits, estimated to be about
one-fortieth of the harvest, should be dedicated to the Lord; and several
other smaller but important offerings should be made. (Neh. 10:32-39; II
Chron. 31:3-10; Deut. 12:17; 18:3, 4)
In short, ancient Israel were expected to use for sacred purposes, such
as the maintenance of the priesthood, holy festivals, and care of the poor,
between one-fourth and one-third of their increase. And throughout the
generations, many complied with these requirements and were blessed.
In view of these historical facts, the requirements made of modern Israel
do not seem so large.
Those who had authority to receive the Lord's tenth clearly specified:
Behold, I have given the children of Levi all the tenth in
Israel for an inheritance, for their service which they serve, even
the service of the tabernacle of the congregation. (Num. 18:21)
This refers to the selection of the tribe of Levi to perform the priestly
service for the hosts of Israel. The importance of the principle of tithing is
emphasized by the injunction that the Levites themselves were to give a tenth
of that which they received to the priests. (Num. 18:26; Antiquities of the
Jews, Book IV, p. 119) None were exempt from the law.
Under the perfect law of the gospel all worthy men hold the priesthood,
first the Aaronic, including the Levitical, and then the Melchizedek
Priesthood. But the rebellion of the children of Israel in the wilderness
caused the Lord to take away from them the high priesthood, and to change the
remaining organization as outlined in the Pentateuch. Thus it came about that
the Lord's tithe was to be given to the Levites.
By divine revelation the tithes of the people are to be expended for the
benefit of the Church by a council consisting of the First Presidency, the
Council of the Twelve, and the Presiding Bishopric, or through their agents.
(D. & C. 120) Tithing is disbursed with scrupulous care -- it is sacred. At
the general conference the President of the Church makes a report of
expenditures made from the tithing of the people.
8. DOES THE PAYMENT OF TITHING
CAUSE ECONOMIC DISTRESS?
"No," would be the unanimous and emphatic answer of those who have obeyed
the law of tithing. Indeed, the question is usually asked by non-tithe payers
who seek to find excuses for not obeying the law.
When mortal man places one-tenth of his income in the treasury of the
Lord, he acknowledges by that act that all his earthly income is a gift from
the Lord, the real Owner and Master of Earth. The giving of tithing becomes
then an evidence of the man's faith in God and of the man's conquest of his
selfish self. This is the essence of the law of tithing.
The law of tithing is on a par, in every respect, with every other
commandment of the Lord. Obedience to His commandments is required by the
Lord. "For this cause have I sent you -- that you might be obedient." (D. & C.
58:6) In fact, disobedience is an offense to the Lord. "In nothing doth man
offend God, or against none is his wrath kindled, save those who confess not
his hand in all things, and obey not his commandments." (D. & C. 59:21)
The great purpose of life is to develop such conquest over self that
obedience may be willingly, easily, and gladly yielded to every commandment
issuing from the mouth of the Lord. Commandments then become means by which a
man's spiritual condition may be determined. Every person may be, in a sense,
the judge of his own spiritual progress, for he knows how readily he yields
obedience to the laws of the Lord. The commandments of first value are those
which demand most unselfish action; that lead, if obeyed, to the greatest
self-conquest.
Tithing is a law of special value for this purpose. Man naturally is slow
to part with his worldly goods. Too often spiritual wealth is overshadowed by
material possessions. If he can so master himself as to part with a tenth of
his earthly income, he has won victory over one of the most stubborn phases of
his nature.
While self-conquest may be the chief result of man's obedience to law,
other blessings follow. Man gives little; the Lord gives much in return even
here on earth. Those who are obedient to law will gain knowledge and
intelligence. They may escape the scourges and afflictions of the world (D. &
C. 97:25-28); health, endurance, wisdom, and hidden treasures of knowledge
shall be theirs. (D. & C. 89:18-21) The joys and blessings of heaven shall be
tasted by them on earth. (D. & C. 105:18)
Obedience to the law of tithing is certain to bring blessings in return,
even of a temporal character. Yet, it must ever be remembered that the
blessings of life come according to the Lord's will. Material property may not
be the blessing we most need. If we can trust the Lord enough to pay Him a
tenth of our increase, we must trust Him to bless us according to our needs.
Material, earthly property does not have the same value before God as before
man. Love of property is often nothing more than covetousness, which is a
deadly sin. "What is property unto me? saith the Lord." (D. & C. 117:4) Let
man do his best to provide for himself and his family, gather property around
him, pay his tithing, obey all other laws of God, and accept, with joy, such
blessings as the Lord may vouchsafe him.
Now, after all this has been said, it is interesting to note that the
very great majority of tithe payers, perhaps all, succeed in finding
sufficient for their temporal welfare. The group of tithe payers within the
Church are not only more spiritually active, but generally they are more
prosperous than the non-tithe paying group. Tithing is not a factor that works
against economic prosperity. In most cases material as well as spiritual
blessings follow obedience to the law of tithing.
This view is confirmed by an investigation by a non-Mormon agency. A
government bank, having loaned very large sums to Utah farmers, mostly
Latter-day Saints, and noting an abnormally high percentage of delinquency,
wondered if the practice of tithe paying were reducing the ability of the
farmers to make proper repayments. The assistance of the Utah State
Agricultural College was secured in carrying on the investigation. The Church
gave full cooperation.
The first study was made in Utah County, Utah. Four hundred and
eighty-five names were submitted by a bank and college. Of these, seventy-one
could not be found on the records of the Church. Of the remaining four hundred
and fourteen persons, seventy-eight had no indebtedness, two hundred and
twenty-nine had loans, but were non-delinquent and one hundred and seven were
delinquent.
The percentage of tithe payers was about the same in the three groups,
but the proportion of full tithe pavers among the delinquent group was only a
little more than half of the full tithe payers in the non-delinquent and
no-debt classes. The total amount paid in tithing per person in the delinquent
group was only about three-fourths of that paid by the non-delinquent and
no-debt groups. Examined from every angle, the investigation showed that
tithing had no depressing economic influence, but rather that the qualities in
a man that led him to pay tithing, also enabled him to win more success in his
economic life.
It should be added that two of the four hundred and eighty-five farmers
listed kept three missionaries in the field, and these two men were in the
non-delinquent group and paid a full tithing. Neither tithing nor missionary
costs seemed to have a depressing effect upon the economic welfare of the
farmers. The gift of amassing money beyond ordinary needs is much like any
other special gift such as in music, art, education, or other human
activities.
Another, smaller investigation was conducted by the same agencies in
Cache County, Utah. In the section studied one hundred ninety farmers were
owing money to the bank. Thirty-three of them were delinquent, and these had
farms of equal size and productive power with the non-delinquent farmers. The
Church records showed that of these thirty-three delinquents, eighteen paid no
tithing, eight paid part tithing, and seven paid a full tithing. The
investigator calculated that in one of the prosperous villages in the Cache
County study about 11 percent of the farmers are delinquent in their bank
payments, and these 11 percent pay 2 percent of the tithing in the village. It
seemed clear therefore that in this as in the Utah County area, tithing is a
very unimportant factor in the delinquency problem. Here also it seems evident
that the man who pays tithing has power to do the things that bring reasonable
economic prosperity.
As far as available experience can guide us, the answer to the question
at the head of this writing is, "No." The payment of tithing does not cause
economic distress. A host of testimonies might be secured of the joy in life
that follows obedience to this important law of the Lord.
1. WHY MARRY IN THE TEMPLE?
Marriage, the most important event between birth and death, is a
determining condition of life's happiness. Therefore, it should be entered
into with the greatest of care. A companion for life should be one who lives
righteously, to whom abundant love may be given, and who can be respected in
his or her daily walk and talk. Likewise, the marriage covenant should be of
such a nature as to help create, build, and maintain daily happiness. As the
successive days are, so all of life will be. Wealth, power, and fame are
beggared in comparison with the joy that comes from a happy family life.
The Church offers the privilege of marriage in the temple as the foremost
means of establishing and maintaining happiness in the households of its
members. It is a privilege beyond compare, which every prospective bride and
groom should seek and use. The conditions are such that every person may fit
himself to receive this privilege, so earnestly coveted by true Latter-day
Saints.
Here are nine brief answers to the question, "Why Marry in the Temple?"
1. It is the Lord's desire and will. The temple is by divine decree the
place where marriages should if possible be performed. Marriage is of such
crucial importance in life that it should begin with full obedience to God's
law. Love is the foundation of marriage, but love itself is a product of law
and lives by law. True love is law-abiding, for the highest satisfactions come
to a law-abiding life.
Moreover, true love of man for woman always includes love of God from
whom all good things issue. The proof of our love of God is obedience to His
law. Besides, life is so full of problems that the married couple should from
the first seek the constant favor of the Lord. A sense of security and comfort
comes to all who are wedded within the temple. They have obeyed the law. They
have pleased the Lord. As law-abiding citizens in the kingdom of God, they
have a special claim upon divine aid, blessings, and protection. Conformity to
the practices of the Church always builds happiness in life. Marriage should
begin right -- by obedience to law.
2. It is in harmony with the sacred nature of the marriage covenant.
Temple marriages are also more in harmony with the nature and importance of
the occasion. They are performed in an attractive sealing room, especially
dedicated for the purpose. The ceremony itself is simple, beautiful, and
profound. Relatively few witnesses are present. Quiet and order prevail. There
are no external trappings to confuse the mind. Full attention may be given to
the sacred covenants to be made, and the blessings to follow, covering the
vast period of eternal existence. The attention is focused tip on the meaning
of the marriage ceremony, and not upon distracting outside features which
characterize a wedding in an elaborate social setting. Such concentration of
the soul upon the covenants entered into and the blessings promised, becomes a
joyful, happy memory incomparably sweeter than that of the usual rush and show
of a wedding outside temple walls. Lovely in its simple beauty and deep import
is a temple wedding.
There is ample opportunity after the ceremony in the temple for a
reception, simple or elaborate, at which friends may gather to congratulate
the couple and to wish them happiness.
3. It tends to insure marital happiness. Experience has shown that temple
marriages are generally the happiest. There are relatively fewer divorces
among couples who have been sealed over the altars of the temple. This is
shown by dependable statistics. Today's views of marriage are notably loose;
yet no person with a decent outlook on life will enter the marriage state as
an experiment. Life's happiness is made or marred by marriage. Divorce does
not return the individuals to their former condition. Scars remain. Hasty
weddings and the easy divorces that follow menace individual and public
welfare. When the integrity of the family, the unit of society, vanishes and
family relationships are held in disrespect, society is headed for disaster.
The deliberation that precedes a temple marriage, the solemnity that
accompanies it, and the power that seals and blesses it, form a bulwark
against many evils of the day. The temple marriage hedges about and keeps
inviolate, the happiness that of right belongs to the married state.
4. It permits the association of husband and wife for time and for all
eternity. The essential difference between temple and all other marriages is
of the greatest consequence. In the temple, and only there, the bridal couple
are wedded for time and eternity. The contract is endless. Here and hereafter,
on earth and beyond, they may travel together in loving companionship. This
precious gift conforms to the Latter-day Saint belief that existence in the
life after this may be active, useful, progressive. Love, content to end with
death, is perishable, poor, and helpless. Marriage that lasts only during
earth life is a sad one, for the love established between man and woman, as
they live together and rear their family, should not die, but live and grow
richer with the eternal years. True love hopes and prays for an endless
continuation of association with the loved one. To those who are sealed to
each other for all existence, love is ever warm, more hopeful, believing,
courageous, and fearless. Such people live the richer, more joyful life. To
them happiness and the making of it have no end. Dismal, dreary, full of fear,
is the outlook upon love that ends with death. The youth of the Church dare
not forego the gift of everlasting marriage.
5. It provides the eternal possession of children and family
relationship. There is yet an added blessing. Children born under the temple
covenant belong to their parents for all time and eternity. That is, the
family relationships on earth are continued, forever, here and hereafter. The
family, continued from earth into the next world, becomes a unit in
everlasting life. In the long eternities we shall not be lonely wanderers, but
side by side, with our loved ones who have gone before and those who shall
follow, we shall travel the endless journey. What mother does not value this
promise! What father does not feel his heart warm towards the eternal
possession of his family! What heartbreakings might have been avoided if
humanity had been true to the truth, and had surrendered to the sealing power
of the Priesthood of God. Temple marriage becomes a promise of unending joy.
6. It acts as a restraint against evil. The powers of darkness are ever
active to push mankind into evil paths. Often, we are tempted to do foolish
things. In the family little things may lead to discord. To create unhappiness
is the aim of the adversary of righteousness. Here appears one of the foremost
blessings of the temple marriage. Those who have been sealed in the temple
have their eyes fixed upon eternity. They dare not forfeit the promised
blessings. The family is to them an everlasting possession. They remember the
covenants which make possible this eternal association. The temple marriage,
with all that it means, becomes a restraining force in the presence of
temptation. All family acts are more likely to be shaped in anticipation of an
undying relationship. Under the influence of the memory of the temple
ceremony, family differences are swallowed up in peace; hate is transmuted
into love; fear, into courage; and evil is rebuked and cast out. Peace is the
world's great need. From the temples of the Lord and from everything done
within them, issues the spirit of truth which is the foundation of peace.
7. It furnishes the opportunity for endless progression. Modern
revelation sets forth the high destiny of those who are sealed for everlasting
companionship. They will be given opportunity for a greater use of their
powers. That means progress. They will attain more readily to their place in
the presence of the Lord; they will increase more rapidly in every divine
power; they will approach more nearly to the likeness of God; they will more
completely realize their divine destiny. And this progress is not delayed
until life after death. It begins here, today, for those who yield obedience
to the law. Life is tasteless without progress. Eternal marriage, with all
that it means, provides for unending advancement. Eternal increase" is the
gift to all who enter into the eternal marriage covenant, as made in the
temples of the Lord.
8. It places the family under the protection of the power of the
Priesthood. They who have won a temple marriage have been sealed for time and
eternity by the power of the Holy Priesthood. This is the supreme power
committed to man s keeping. That power issues from the unseen world. It gives
life and light to the world. Human life with its cares and worries is
transfigured into a radiant experience and adventure when it clings to this
divine power and is blessed by it. To walk under divine authority, to possess
it, to be a part of it, is to walk with heads erect, with grateful hearts,
before our fellow men and our Father in heaven. The men and women who have
come with this power out of the Lord's holy house will be hedged about by
divine protection and walk more safely among the perplexities of earth. They
will be indeed the ultimate conquerors of earth, for they come with the
infinite power of God to solve the problems of earth. Spiritual power
accompanies all who marry in the temple, if they thenceforth keep their sacred
covenants.
9. It provides a God-like destiny for human beings. "If a man marry a
wife by my word, which is my law, and by the new and everlasting covenant, and
it is sealed unto them by the Holy Spirit of promise, by him who is anointed,
unto whom I have appointed this power and the keys of this priesthood; and it
shall be said unto them -- Ye shall come forth in the first resurrection; and
if it be after the first resurrection, in the next resurrection; and shall
inherit thrones, kingdoms, principalities, and powers, dominions, all heights
and depths
"Then shall they be gods, because they have no end; therefore they shall
be from everlasting to everlasting, because they continue; then shall they be
above all, because all things are subject unto them. Then shall they be gods,
because they have all power, and the angels are subject unto them." (D. & C.
132:19, 20; see also The Improvement Era, 17:1064; 30:1098; 34704; 39214;
41136, 220, 268, 330; 43: 586)
2. WHY NOT MARRY OUTSIDE
OF THE CHURCH?
There are good people in every church, and among those who claim no
church affiliation. But, good people, kind, honest, charitable people, may be
in error concerning the meaning of life. That has always been the view and
position of Latter-day Saints. The groom of one faith and the bride of another
may be equally virtuous. It is their differing beliefs or convictions relative
to the truths of existence that make the success of their marriage
questionable or more difficult to attain.
Love is the foundation of every truly happy marriage. The more genuine
the love, the greater the joy of association between husband and wife. A
loveless marriage, or one in which love diminishes with the years, always ends
in grief.
The beginning of love is usually physical attraction. There are gifts of
body, of face and form, of eyes and voice, that awaken desire for
acquaintanceship and possession. That is nature's way, respected by all
sensible people.
Above physical charm, love is begotten by qualities, often subtle, of
mind and spirit. The beautiful face may hide an empty mind; the sweet voice
may utter coarse words; the lovely form may be ill-mannered; the woman of
radiant beauty and the man of kingly form may be intolerable bores on or
nearer acquaintanceship; or, the person who looks attractive may really have
no faults, may excel us in knowledge and courtesy, yet he is not of our kind,
his ways are not ours. Under either condition, love wilts in its first stage.
"Falling in love" is always from within, rather than from without. That is
physical attractiveness must be reinforced with mental and spiritual harmony
if true love is to be born and have long life -- from the Latter-day Saint
point of view, to last throughout the eternities. The man and his wife, to
make love secure, must have much the same outlook on the major issues of life;
they must grow in the same direction. If one is an infidel and the other a
believer in God, the resulting disagreement of spirit will tend to drive the
two apart despite physical attractions. The association of husband and wife is
so close and intimate that every difference becomes evident and important.
This is especially true in matters pertaining to religious faith.
Religion, under its wide definition, is the philosophy of life, by which we
regulate our conduct. As we believe so we act. The past, the present, and the
future, all that we are and shall be, are involved in our religion. We cannot
by any means be in full sympathy with any person who in this most profound of
man's concerns, is not in sincere harmony with us. Under circumstances of
differing faiths, love rises only to its partial height. The fullness of love
fails us. Drabness enters where only sunlight should be found.
A common result of such a marriage is an attempt at compromise. Then,
neither one lives religion properly. Both become lukewarm in their duties,
unless, indeed, one through superior power of will or dominance, compels the
other to follow his way. Iii either case, an inner disintegration follows; the
sensitive plant called love withers and often dies. The surpassing joy of love
comes only to those who are in harmony of belief and mutual understanding.
Husband and wife of different faiths, however fine they may be in
character, and earnest in their attempts to rise above their differences,
become acutely aware of their situation when children come into the household.
In what faith shall they be reared? Sunday after Sunday, and oftener, that
question arises. When illness enters the home, the Latter-day Saint wife longs
to call in the elders to administer to the sick, but hesitates because there
is no unity of faith in the household; and the Latter-Day Saint husband
hesitates to exercise his Priesthood for the same reason. The children
themselves, grow up cognizant of a family strain, crowding their happiness,
often compelling them to take sides for one parent as against another. The
differences persist through more than one generation, often affecting
great-grandchildren. Time and again, spoken or unspoken, under the many
vicissitudes of life, the lack of common spiritual understanding becomes a
torment to husband and wife and also to the children. Inward happiness of
individual and family, so necessary to full joy, is stifled.
Another mighty objection to "mixed" marriages rises before Latter-day
Saints. Only members of the Church may be married in the temple of the Lord,
and be sealed to each other for time and eternity. Marriage outside of the
temple removes one of the sweetest promises of true love -- its eternal
continuation. No promised gift feeds love so fully or helps so much to face
the storms of life. To forfeit that privilege may mean eternal regret. True,
the unbelieving wife or husband does at times join the Church and may then
receive all the blessings of the Church. But, such cases are relatively rare.
It is a remote chance.
Human experience and safe counsel are clearly against "mixed" marriages.
The countless cases on record are full evidence that more joy is realized,
more usefulness attained, when persons of the same faith marry. Members of the
Church, to conserve their own happiness, should marry within the Church.
Usually, more deliberation, the avoidance of haste, will prevent many a
contemplated marriage with someone outside of the Church. Such delay, with
patience, will be well repaid in life's happiness. Certainly, any Latter-day
Saint considering marriage outside of the Church should seriously count the
cost, one that continues through life.
We are regretfully mindful of the marriages within the Church which are
unhappy. That probably, under the limitations of human weaknesses, cannot be
avoided. Whether in or out of the Church, we are free agents, and to a certain
extent, moulders and makers of our own lives. The fact remains, however, that
the proportion of happy marriages is higher among those of the same faith, and
highest among those married in the temple.
Let there be no misunderstanding. The excellent people of differing
faiths who have married, and who earnestly, sincerely are seeking to make
their unions happy, are entitled to our highest respect. For them our hope is
that they may come to a unit" of faith -- faith in the restored gospel of the
Lord Jesus Christ. Yet, such couples are probably the first to admit, perhaps
only inwardly, that the contentions made in answer to the question at the head
of this chapter, are sound and worthy of serious consideration by all who look
forward to matrimony.
Youth of Israel! Marry within the Church!
3. WHAT IS THE PLACE OF WOMAN IN THE CHURCH?
The place of woman in the Church is to walk beside the man, not in front
of him nor behind him.
In the Church there is full equality between man and woman. The gospel,
which is the only concern of the Church was devised by the Lord for men and
women alike. Every person on earth, man or woman, earned the right in the
pre-existent life to come here; and must earn the right, by righteous actions,
to live hereafter where "God and Christ dwell." The privileges and
requirements of the gospel are fundamentally alike for men and women. The Lord
loves His daughters as well as He loves His sons.
This doctrine of equality is confirmed in the ordinances of the Church
which are alike for man and woman. Faith, repentance, baptism are the same for
all. The rewards, such as the gift of the Holy Ghost, and the temple
ordinances, are alike. The highest attainable glory cannot be won by man or
woman alone. Only those who are united, as husband and wife, by the sealing
power, can attain exaltation in the celestial glory in the hereafter. "Neither
is the man without the woman, neither the woman without the man, in the Lord."
(1 Corinthians 11:11) And provision will be made for the righteous who live
unmarried to receive the sealing blessing in the hereafter, through vicarious
work performed in our temples.
This makes individuals of men and women -- individuals with the right of
free agency, with the power of individual decision, with individual
opportunity for everlasting joy, whose own actions throughout the eternities,
with the loving aid of the Father, will determine individual achievement.
There can be no question in the Church of man's rights versus woman's rights.
They have the same and equal rights.
This equality has been respected in the history of the Church. Equal
suffrage within the Church has always been recognized. Church members men and
women, have always been asked to sustain by vote, the uplifted hand, the
persons nominated to fill the various offices of the church
(D. & C. 20:65; 26:2; 107:22; Teachings of the Prophet Joseph Smith, p.
75; Joseph F. Smith, Gospel Doctrine, pp. 196, 197). Equal suffrage in civic
life has likewise been defended by the Church. "Now, sisters, I want you to
vote also, because women are the characters that rule the ballot box."
(Discourses of Brigham Young, p. 563) The right to vote for national, state,
and local officials was granted women in the early days of the territory of
Utah, when Church members were in control of territorial activities. In fact,
it was in Utah, in 1870, that women first exercised full political franchise
in the United States. Brigham Young saw no objection to a woman's holding
public office if compatible with her other duties.
The right of woman to develop her native gifts through education has been
held before the Church from its organization. Women have, indeed, been urged
to train for the various life pursuits of society. The fine arts, music,
painting, literature, teaching, business, science, mining, medicine, civil
government, and law were mentioned by Brigham Young as suitable studies for
women. (Discourses of Brigham Young, chapter 22) President Joseph F. Smith
spoke similarly: "It is very important to the welfare, usefulness, happiness,
and comfort of our daughters (in view of certain circumstances) that they
learn some branch of industry that could be turned to practical account in the
way of making a living, should circumstances require it." (Joseph F. Smith,
Gospel Doctrine, p. 440) President Smith also declared his belief that
"spiritually, morally, religiously, and in faith" woman is as strong as man.
(Ibid.)
However, the Church has never ignored, as many political and social
theorists have done, the natural differences between men and women. These
differences in function determine in a rational society the major duties of
man and woman. The design of nature is that man and woman together shall form
the unit of society, known as the family; shall beget and rear children to
carry on the race; and shall find in family life not only their greatest joy,
but also their chief incentive to useful activity. It is recognized that
whenever this purpose is ignored, the frustrated functions lead to defeat in
life.
Therefore, the Church has taught and urged that man and woman accept
their respective responsibilities as man and woman, husband and wife, father
and mother. This really is another evidence of equality, since, in conforming
to natural law, greater freedom and power are won by both. For the woman, it
means that she, at least during a large part of her life devotes herself
chiefly to the duties of home; for the man, that he devote himself chiefly to
the providing of the means of support of the home. Naturally, this dos not
prohibit outside interest for leisure or free time. The importance of such
functional division of labor is set forth powerfully by President Heber J.
Grant: "The mother in the family far more than the father is the one who
instils in the hearts of the children a testimony, and love of the gospel --
and wherever you find a woman who is devoted to this work, almost without
exception you will find that her children are devoted to it. She shapes their
lives more than the father, because he is away much more." (Heber J. Grant,
Gospel Standards, pp. 150, 151)
In harmony with this view the Church has always favored a system of
education to fit man and woman for their respective spheres of activity --
that is, a practical education. Home-making, today a well-established applied
science and art, is looked upon as the wise education for woman. Speaking on
this subject, President Brigham Young said: "It is more necessary that they
[women] should know themselves and the duties that will be required of them
when they are wives and mothers." (Journal of Discourses, 10:370). This does
not imply a narrowed education, for in the words of President Joseph F. Smith,
the Church says to woman, "Seek to be educated in the highest meaning of the
term; get the most possible service out of your time, your body and brains,
and let all your efforts be directed into honorable channels, that no effort
be wasted, and no labor result in loss or evil." (Joseph F. Smith, Gospel
Doctrine, p. 439) In brief, the major education for life's duties may be
supplemented by training for the development of special activities or
endowment.
This recognition of natural function appears in the organization of the
Church. By divine fiat, the Priesthood is conferred on the men. This means
that organization must prevail in the family, the ultimate unit of the Church.
The husband, the Priesthood bearer, presides over the family; the Priesthood
conferred upon him is intended for the blessing of the whole family. Every
member shares in the gift bestowed, but under a proper organization. No man
who understands the gospel believes that he is greater than his wife, or more
beloved of the Lord, because he holds the Priesthood, but rather that he is
under the responsibility of speaking and acting for the family in official
matters. It is a protection to the woman who, because of her motherhood is
under a large physical and spiritual obligation. Motherhood is an eternal part
of Priesthood. It is a wise provision that the man, who is the freer to move
about both at home and abroad, should be called to the family presidency and
be under the responsibility of holding the Priesthood. This does not limit
equality among men and women. Citizens in a free land are not unequal because
some hold office and others do not.
Meanwhile, within the Church are organizations for the benefit of women.
These are presided over by women. These have the same general objective as the
Priesthood organizations -- the fitting of the individual more fully for
gospel living. The Prophet Joseph Smith said when he formed the Relief
Society, "I will organize the sisters under the Priesthood and after the
pattern of the Priesthood." President Grant has declared, "Without the
wonderful work of the women I realize that the Church would have been a
failure. . . . It is our sisters who carry the burden of the work. They are
leaders in all things that make for spiritual uplift." (Heber J. Grant, Gospel
Standards, pp. 150, 151)
The program of the National Women's Relief Society, which is really
international, illustrates the comprehensiveness of woman's place in the
Church. "The Ladies' Relief Society is not only to relieve the poor, but to
save souls," was the Prophet's message to the sisters. (Joseph Smith, History
of the Church, 5:25) To save souls opens the whole field of human activity and
development: Relief of poverty, relief of illness; relief of doubt relief of
ignorance -- relief of all that hinders the joy and progress of woman. What a
magnificent commission! The activities of the Society correspond to this
charge. For example, in the program for the weekly meetings provision is made
for the study of theology, homemaking, social science, and practical work. The
men in their Priesthood organizations have no wider program. The Young Women's
Mutual Improvement Associations have a similar, widely-conceived program. No
limitations, except those inherent in the gospel plan, restrict the labors of
these organizations for women.
"What is the place of woman in the Church?" To walk by the side of the
man, not before him nor behind him.
4. SHOULD BIRTH CONTROL BE PRACTICED?
This is an insistent subject. It raises at least three vital questions:
Why should married people want to practice birth control? What is the effect
on those who practice it? Are large families desirable?
Ill health may make birth control necessary. A weakened body or actual
disease may justify protection of the mother and the unborn child against any
further physiological burden. However, for those of sound health, who conform
to the laws of nature, child bearing promotes physical well-being. As a rule,
women who have large families are healthy throughout life.
A more frequent cause of birth control is real or fancied economic
pressure. Under modern conditions requiring the services of an obstetric
physician and hospital care, the husband and wife of moderate means hesitate
to incur this added draft upon their resources. And, often they delay the
coming of children because they prefer first to pay for and enjoy the house or
piano or automobile or refrigerator or radio-phonograph, or other desirable
but not indispensable things. Married students sometimes feel that if they
have children they must forego or greatly delay the completion of their
educations. In one form or another the economic excuse is a common one.
Others practice birth control because they feel that the care of having
children consumes their time and strength, and therefore interferes with
social or professional ambitions. They want to be free to "live life as they
choose." To this class belong those who absurdly declare that they look for
quality instead of quantity and therefore limit the size of their families.
The having of children and the rearing of a family entail expense,
especially while the children are young. That goes without saying. Yet, the
economic excuse for birth control is seldom convincing. A way is usually found
to meet family costs, if the desire for children is stronger than for the new
piano, let us say. Sacrifices for a time on the part of the parents and on the
part of the older children if there be any, will usually provide the necessary
means. The economic excuse roots, in the majority of cases, in selfishness.
Yet, it should be said that society, which benefits from its citizens, should
make provisions by which the expense incident to motherhood would be within
the reach of the poorest.
Those who practice birth control to further their personal ambitions are
of course motivated wholly by selfishness. They might well be asked why they
married.
Birth control when necessary should be accomplished in nature's way,
which does not injure the man or the woman. A careful recognition of the
fertile and sterile periods of woman would prove effective in the great
majority of cases. Recent knowledge of woman's physiology reveals "the natural
method for controlling birth." This method "violates no principle of nature.
Birth control as generally understood implies the use of physical or
chemical means to prevent conception. A large number of these devices, known
as contraceptives, are on the market. None of them is certain to accomplish
the purpose desired. Besides, any contraceptive is unnatural and interferes in
one way or another with the physiological processes of life. All of them are
in varying degrees injurious to those who use them, especially to women. That
may be safely contended. The ill effects may not be felt at once, but in time
will overtake the parents to their detriment.
Moreover, since birth control roots in a species of selfishness, the
spiritual life of the user of contraceptives is also weakened. Women seem to
become more masculine in thought and action; men more callous and reserved;
both husband and wife become more careless of each other, and increasingly
indifferent to the higher duties and joys of living.
The quality versus quantity contention is a fallacy. The only child in a
family is to be pitied. He does not learn the art of living harmoniously with
other people. Within the home he is either in opposition to his parents or
dominated by them. Outside of the home he sulks if he can not selfishly run
the show, or he stands apart from the crowd in uneasy self-consciousness. The
shaping and polishing of character which go on in a loving household of many
children he receives less effectively from less friendly strangers. He misses
many of the joys and pleasures of childhood which are possible only in a
family of several children. He often becomes inordinately selfish if all gifts
and consideration of father and mother are centered in him. The effect of a
lone childhood is felt throughout life. The unspoken, unrealized longings for
family intimacies are frequently reflected in foiled attempts to make up for
the lost experience of childhood and youth. As the years creep on, he misses
more and more the intimate understanding and affectionate sympathy which
accompany blood relationships. The only child is likely to remain lonely
throughout the journey of life. The same might be said measurably of two
children several years apart.
Large families are the most genuinely happy. That is the verdict of human
experience. In such a family circle there is steady development and joyful
living for parents and children. The Psalmist spoke wisely when he said:
"Happy is the man that hath his quiver full of them." (Psalm 127:5)
A home with several children of varying ages approximates the social
situations to be met in later life. There the possibilities of life may be
experienced in miniature form. Under the loving protection of father and
mother, in games and contests, in the exchange of wits, in sacrifices for one
another in mutual rejoicing and sorrows, in discussions of family affairs and
daily happenings, the business of living in a world of many men is taught. The
home with a family of children becomes a laboratory for learning the
importance of truth, virtue, and honesty, industry, and the ethical and
religious bases of conduct. And, since love for one another tempers and
directs all that is done, the children will enter the world's citizenship
better fitted to help build an increasingly improving world. In the training
of good citizens or happy human beings, there is no substitute for the home
with a large family.
The benefits of a home with several children is not confined to the
children. Parents are perhaps equally benefited. Parents who have children
show their willingness to accept obligations of good citizenship. They have
faith in the future. They dare to continue the race. They are not ashamed to
perpetuate themselves. Thereby they win strength to perform other duties of
life. Besides, in the rearing of children there is real development of father
and mother, a development which can be won in no other way. There is also a
supreme satisfaction in presenting men and women, sons and daughters, to the
coming age, to carry on the work of the world.
Every parent lives on in his descendants. Above all, is the joy of family
life. Father, mother and children perhaps grandchildren, at the table, or at
play, in family councils, share in divine satisfactions. It has been so
ordained that the family comes nearest to the heavenly pattern in organization
and joys. And, these joys continue into old age. Loneliness is banished. The
childless couple miss much in life; and as the years move on the sense of loss
becomes keener. The finest, most important, and happiest institution on earth
is the family, composed of father, mother and children.
The future of the state and of the race depends upon the willingness of
its citizens to beget and rear children without artificial interference.
During the last centuries mankind has learned much. The comforts and blessings
in every modest home surpass those of the emperors of old. Who shall inherit
these gifts and the others in process of making? -- Our children, of course,
if we have any, and if they are numerous enough to claim consideration. It is
a cruel fact, to which we must give heed, that those most highly prepared to
enjoy and advance our civilization have a decreasing birthrate; while those of
less training, or perhaps inferior gifts, continue fruitful. Many a college
class of picked men and women half a century after graduation have fewer
children than the original number of the class. It takes more than two
children to keep the population from decreasing. The worldwide view is the
same. The birthrate of the more advanced nations is falling rapidly; while
that of the more backward peoples is large and increasing.
In the last twenty-five years, the birthrate of the United States has
fallen from twenty-five to seventeen per thousand of population. In 1941 in
the United States the births did not quite equal the deaths; while in Japan
the births exceeded the deaths by one-half. Time (Sept. 14, 1942) reports that
Great Britain has a million and half fewer babies, and a million and a half
more pet dogs than at the time of the Boer War. If there is no change, they
whom we are inc lined to call semi-civilized or barbarians will take over the
earth. The survival of our civilization may yet depend on an increasing
birthrate in the nations which have made that civilization possible.
Latter-day Saints take literally the command of the Lord to the first
couple: "Multiply, and replenish the earth." (Genesis
1:28) That is the purpose of marriage and means more than one or two
children. We understand that hosts of waiting spirits desire to come on earth
through our lineage. We know that the family is the unit of heavenly society;
and that the greatest gift of God is to give His children the opportunity of
continuing family relationships throughout the eternities. Are they who will
not obey the law on earth worthy of this great reward in the hereafter? Gospel
doctrine should make every Latter-day Saint married couple eager for the
privilege and obligations of parenthood. And they should have the faith and
trust that the Lord will provide the means for obeying His law.
5. WHY SHOULD FAMILY PRAYERS BE HELD?
Man's needs are many. He has little, if any, power of himself to supply
them. Therefore he turns to God for the necessary help. This he can properly
do, for the Lord, who has placed man on earth with limited powers, has
declared Himself ready to assist His children. He has given them the privilege
to address Divinity, with the assurance of being heard. Indeed, He has
requested them to approach Him in prayer for guidance in solving life's
problems.
Prayer is really the beginning of wisdom. By prayer, communion between
man and God is established and maintained. It brings man and his Maker into
close association. Earnest, sincere prayer places man in little with heaven
and with the Beings who dwell therein. The knowledge and power thus gained
from the unseen world are very real. Brigham Young said:
If we draw near to him, he will draw near to us; if we seek him
early we shall find him; if we apply our minds faithfully and
diligently day by day, to know and understand the mind and will of
God, it is as easy as, yes, I will say easier than, it is to know
the minds of each other, for to know and understand ourselves and
our own being is to know and understand God and his being.
(Discourses of Brigham Young, p. 65)
Prayer may be offered concerning all religious activities. The Lord is
concerned with every phase of human welfare material or spiritual. In the
words of the Prophet Joseph Smith:
We would say to the brethren, seek to know God in your closets,
call upon him in the fields. Follow the directions of the Book of
Mormon, and pray over, and for your families, your cattle, your
flocks, your herds, your corn, and all things that you possess; ask
the blessing of God upon all your labors, and everything that you
engage in. (Teaching of the Prophet Joseph Smith, p. 247)
Such prayers may be offered at any time, on bended knees in the closet or
family circle, or when walking, driving, or working, in public or in private.
One should do all that he does in the spirit of prayer.
The sacred importance of prayer demands, however, that certain periods of
prayer be set aside regularly, daily, when all distracting elements are
absent. When the set time comes, prayers should be offered. They are more
important than the trivial duties that often take us away from the altar of
prayer.
Prayer should be direct and simple as if spoken to our earthly father.
Routine forms of prayer should be avoided. The words spoken are less important
than the humble faith in which they are uttered. "Prayer is the soul's sincere
desire, uttered or unexpressed." It is the spirit of prayer that gives life to
our desires. The direct simplicity of the Lords prayer should be kept in mind.
While we should feel free to open our hearts to the Lord, yet the things
sought in prayer should be necessary to our welfare, as explained by President
Joseph F. Smith:
My brethren and sisters, let us remember and call upon God and
implore his blessings and his favor upon us. Let us do it,
nevertheless in wisdom and in righteousness, and when we pray we
should call upon him in a consistent and reasonable way. We should
not ask the Lord for that which is unnecessary or which would not be
beneficial to us. We should ask for that which we need and we should
ask in faith, "nothing wavering, for he that wavereth," as the
apostle said, "is like the wave of the sea, driven by the wind and
tossed. For let not that man think that he shall receive anything of
the Lord." But when we ask of God for blessings let us ask in the
faith of the gospel, in that faith that he has promised to give to
those who believe in him and obey his commandments (Joseph F. Smith,
Gospel Doctrine, p. 273)
Every prayer is heard, and every sincere prayer is answered. They who
pray should be content to await the answer at the time and in the manner
comporting with God's wisdom. He knows what is for our good and bestows His
blessings accordingly. The testimony of untold millions that their prayers
have been heard is a convincing testimony that God hears and answers prayer.
A prayer is not complete unless gratitude for blessings received is
expressed. It is by the power of the Lord that we "live and move and have our
being." This should be frankly stated gratefully as we pray to our Father in
heaven.
Private prayer has been enjoined upon us, but we are also commanded to
pray as families and in public meetings. A united prayer, one in which many
join, comes with greater strength and power before the Lord. "In union there
is strength."
The family is the ultimate unit of the organized Church. It represents
the patriarchal order, which is the order of heaven. All members of this unit
should be conscious of the family needs, and should regularly and unitedly
petition the Lord for His blessings. Unless this is done, family ties are
weakened, and the blessings of the Lord may be withheld. A happier
understanding prevails among families who pray together. Therefore, every
effort should me made to engage the family regularly in prayer.
Family prayers also become a training school for the younger members of
the family. They acquire the habit of prayer, which usually remains with them
throughout life. They are taught how to pray as they listen to their elders.
They are given practice in vocal prayer, before others, as they are asked to
take their turn in prayer. Children who have been brought up under the
influence of family prayer, remain stauncher in their faith, live more
conscientious lives, and look back gratefully upon the family prayers of their
childhoods. Parents who do not have family prayers make sad mistakes.
It is not wise for one member of the family to be voice in prayer
constantly. It is better for all members of the family to take their turns in
praying. The short prayer of the lisping child is transmuted by heavenly
forces into a petition of power, dealing with all the needs of the family. It
is selfish for any one member of the family to deprive others of the privilege
of participating in family prayer.
Regularity is necessary to make family prayers effective. There should be
at least one daily family prayer; two are better. When labor and other
conditions permit, there should be a morning and an evening prayer. In many
families, terms of employment are such that all the family cannot gather at a
morning hour. In practically every home, however, all members of the family
are present at the evening meal. That may then be the best time for prayer.
All kneel around the table or elsewhere and supplicate the Lord for help and
guidance before the meal begins.
6. WHICH COMES FIRST --
CHURCH OR HOME?
The Church is composed of homes. Church and home cannot be separated.
Neither one come first. They are one.
Therefore, a home not properly cared for weakens the Church; one cared
for strengthens the Church. The condition of the Church as a whole is but as a
reflection of the homes of the people.
The question, however, is asked sincerely by persons who, voluntarily or
under call, would divide their time, wisely, between the official work of the
Church, the assemblage of homes, and the work required in the home.
Fathers, mothers, and children who earnestly strive to make a happy home
are really doing Church work -- the most important, because it is the most
basic work in the Church.
Mothers are especially important in building happy homes and an
acceptable Church. They are called divinely to rear children toward maturity,
in the spirit and practice of the gospel. Great men have always given tributes
to their mothers. Mothers are the makers of men.
Note these words from President Brigham Young: "When I reflect upon
duties and responsibilities devolving upon our mothers and sisters, and the
influence they wield, I look upon them as the mainspring and soul of our being
here."
This of course does not absolve the father from parental duties. A mother
who does not have the cooperation of her husband faces a difficult task in her
home. Cooperation of mother and father is indispensable for full home success.
The father must do his part, support the mother, and add to her attempts to
make of the children Latter-day Saints, and worthy citizens of Church and
state.
In the home lies the beginning of wisdom in making the Church acceptable
to the Lord. The Church, organized from the homes and for the people in them,
has its special obligations and responsibilities. It must help provide means
by which the homes may function most completely. It must be as arms for the
fathers and mothers of the many homes.
Through its various organizations, priesthood and auxiliary, and by its
publications, the Church must teach its members the principles of the gospel.
It must carry the gospel message to the world. It must open the doors of
salvation to the dead. Every member of the Church must learn to understand the
principles involved in these activities, and must devote some time to one or
more of these activities.
However this work should not be done at the sacrifice of the home; it
should rather stimulate home activities. At times fathers and especially
mothers give themselves so assiduously to the task of business or of home,
that they eliminate all outside activities. They become slaves to a daily
routine, when they should be its masters. This is not wise. The mother, as
every member of her household, needs change from the daily routine of required
tasks. Some time should be found by everyone for relaxation or recreation. The
Church activities offer the best outlet for required change. Some mothers, and
others, sensing the need of change forget the opportunities the Church offers,
and try to find most of their release from routine duties in recreation away
from both home and Church. This is equally undesirable. It is unwise.
Latter-day Saints should remember that the Church is so organized that
all normal desires may find expression in its program. By entering heartily
into this program, love for the Church is not only maintained, but also
increased. Moreover, only homes that are active in the affairs of the Church
are really happy. The Church is ours -- as homes and individuals. We should
ever seek to build the Church by our individual efforts.
Most members of the Church are at one time or another called to serve as
teacher or officer in some Church organization. This is of necessity so in a
Church without a paid ministry, in which the required work is done voluntarily
by the members. Naturally the most willing or most capable are likely to be
called most frequently to such service.
Sometimes, especially in smaller wards or stakes, the same person may be
called to fill several offices at the same time. This is not in full harmony
with the spirit of the Church, which provides that one of the functions of the
Church is to help develop the innate powers of all of its members. There are
usually a sufficient number of members to fill offices if they are but
trusted. The weak become strong under `the labors to which they may be called.
Presiding officers everywhere should distribute the work to be done among the
members. It is often remarkable how well a backward person does work when
given the opportunity.
It is when a person, especially a mother, is called to several offices,
that the question at the head of this writing appears. No one refuses, or
should refuse, a Church call. Every member of the Church, however heavy the
duties of home or business may be, could no doubt be active in one Church
activity. Should another call come, the person so called has the right to lay
before the presiding officer the conditions of his life. Then, the one who has
the right to call will determine whether the person called may be honorably
released from service.
By such a procedure there will be no interference with home duties; no
person be over-worked in the sacred cause of home and Church; all who are able
will have the blessed opportunity to serve in building the kingdom of God on
earth.
Every member of the Church should divide his time wisely between Church
and home. He should be careful not to neglect either. Both are parts of the
Lord's great plan of salvation for his children.
7. WHAT IS THE MEANING OF
PATRIARCHAL BLESSINGS?
In the history of the Prophet Joseph Smith the following occurs:
An evangelist is a patriarch, even the oldest man of the blood
of Joseph or of the seed of Abraham. Wherever the Church of Christ
is established on the earth, there should he a patriarch for the
benefit of the posterity of the Saints, as it was with Jacob in
giving his patriarchal blessing unto his sons, etc. (Teachings of
the Prophet Joseph Smith, p. 151)
Every father, having children born to him under the covenant, is to them
as a patriarch, and he has the right to bless his posterity in the authority
of the Priesthood which he holds. The patriarchs of old commonly blessed their
children, as, for example, Isaac (Genesis, chapter 27), Jacob (Genesis,
chapter 49), Lehi (Book of Mormon, 2 Nephi, chapters 2, 3, 4), and John Taylor
(Times and Seasons, Vol. 6:921, 922).
There are many members of the Church whose fathers or nearest male
relatives are not in the Church, or unfitted or unwilling to bless their
children. For them special provision must be made. Moreover, the Church is a
family, composed of many families. The ordained patriarchs speak also for the
larger Church family. They act therefore both in behalf of the fathers of
families and of the patriarchal head of the Church.
So important are these official patriarchal blessings that they should
always be reduced to writing and preserved. Every blessing is entered upon the
record of the patriarch, and ultimately deposited with the Church historian.
The person blessed receives a copy of the blessing for his use and comfort.
Patriarchs are specially called and ordained to the work. Their authority
is derived from the president of the Church, in whom the ultimate power of
giving such blessings on earth is vested. Their jurisdiction is limited. With
the exception of the patriarch to the Church, each is appointed to serve in a
limited geographical area, usually a stake of Zion.
All Church members may claim the patriarchal blessings flowing from their
membership in the assemblage of families within the Church, which can be
pronounced only by men who represent the group as a whole. Therefore,
patriarchs, ordained to the office, are made available in all the stakes of
Zion so that all faithful members may receive the blessings to which they are
entitled.
In giving a blessing the patriarch may declare our lineage -- that is,
that we are of Israel, therefore of the family of Abraham and of a specific
tribe of Jacob. In the great majority of cases, Latter-day Saints are of the
tribe of Ephraim, the tribe to which has been committed the leadership of
Latter-day work. Whether this lineage is of blood or adoption does not matter.
(Pearl of Great Price, Abraham, 2:10) This is very important, for it is
through the lineage of Abraham alone that the mighty blessings of the Lord for
His children on earth are to be consummated. (Genesis 12:2, 3; Pearl of Great
Price, Abraham, 2:11)
Then, the patriarch, looking into the future, enumerates the blessings
and promises, some special, others general, to which the person of the proper
lineage, who receives the blessings, is entitled; and through his authority
seals them upon him, so that they may be his forever through faithfulness. The
obligations resting upon those who receive such promises are often stated.
These blessings are parts of the larger promise made by the Lord to Abraham
and his seed. They vary somewhat from person to person, for each has his
specific assignment or calling in the gospel plan; but in essence they deal
with the gifts, responsibilities, powers, and ultimate destiny of those who
have received and obeyed the gospel, and thereby have become members of the
great family represented by the Church.
Usually, blessings are added as the spirit may indicate, to meet our
special requirements in life for our comfort success, and strength. Our
special needs may be pointed out; special gifts may be promised us; we may be
blessed to overcome our weaknesses, to resist temptation, or to develop our
powers, so that we may the more surely achieve the promised blessings. Since
all men differ, their blessings may differ; but a patriarchal blessing always
confers promises upon us, becomes a warning against failure in life, and a
means of guidance in attaining the blessings of the Lord. It may be made of
daily help in all the affairs of life.
These blessings are possibilities predicated upon faithful devotion to
the cause of truth. They must be earned. Otherwise they are but empty words.
Indeed, they rise to their highest value when used as ideals, specific
possibilities, toward which we may strive throughout life. To look upon a
patriarch as a fortune-teller is an offense to the Priesthood; the patriarch
only indicates the gifts the Lord would give us, if we labor for them. He
helps us by pointing out the divine goal which we may enjoy if we pay the
price.
Such a blessing, given in the spirit of a father's love, and sealed upon
us in the authority of the Priesthood, becomes a power in our lives; a comfort
to our days. It is a message which if read and honored aright, will become an
anchor in stormy days, our encouragement in cloudy days. It states our certain
destination here and hereafter, if we live by the law; and as life goes on, it
strengthens our faith and leads us into truth. (Joseph F. Smith, Gospel
Doctrine, p. 226)
It should always be kept in mind that the realization of the promises
made may come in this or the future life. Men have stumbled at times because
promised blessings have not occurred in this life. They have failed to
remember that, in the gospel, life with all its activities continues forever
and that the labors of earth may be continued in heaven. Besides the Giver of
the blessings, the Lord, reserves the right to have them become active in our
lives as suits His divine purpose. We and our blessings are in the hands of
the Lord. But, there is the general testimony that when the gospel law has
been obeyed, the promised blessings have been realized.
Those who seek patriarchal blessings should ask for them with faith in
the reality of the power of the Priesthood. They should seek them with an
earnest, prayerful desire to become, through the blessings, more completely
happy in their lives, and more perfectly serviceable in the work of the Lord.
And they should, of course, be qualified to receive their blessings by
conformity in their lives to the requirements of the gospel. The unclean or
disobedient person should cleanse himself, and learn obedience before going to
the patriarch. Only under such conditions can a person expect to learn of the
will of the Lord.
The patriarchal blessing should be read and reread. It should be made
useful in life. This should be done with faith in spiritual blessings.
It is a gift of the Lord. The purpose of asking for the blessing must be
remembered. It must be read with intelligent consideration of its meaning.
Attention should be fixed upon the one great meaning of the blessing rather
than upon particular statements. There must be no quibbling about the time or
place when the promises should be fulfilled or about the man who gave it. As
the blessing was given through the inspiration of the Lord, so its meaning
will be made clear by the same power; and its fulfillment will be in His
hands. Above all, it must ever be remembered that every blessing is
conditioned upon our faithfulness. Let us examine our lives from time to time
to learn whether we are so living as to be worthy of the blessings promised.
It is certain that our patriarchal blessing, if we give it proper respect, may
be a source of divine help in life's journey.
It may be added that the sacred patriarchal blessings are personal in
their nature. They should not be talked about or shown about; they should be
read frequently and pondered upon for our personal good. It is for that reason
that each person receives a copy of his blessing.
Necessarily, since patriarchs are but men, they are subject to human
frailties. Their manner of speech and thinking is reflected in their
blessings. Different men express the same idea in different words. The Lord
does not dictate blessings to them word for word. Likewise, portions of the
blessing may be emphasized by the nature or desire of the patriarch.
Nevertheless, if the patriarch lives worthily, he is sustained by the power
and authority of his calling, and will pronounce blessings intended for us.
And we, if we live worthily, will comprehend the blessings and find deep
comfort in them.
A patriarchal blessing is also a constant reminder of the patriarchal
form of organization and government, emphasizing the importance of the family,
which prevailed in the early days of the world. The father, holding the holy
Priesthood, was then the legislator, judge, and governor of his family, each
father presiding over his own family; and the oldest, over the group of
families of common descent. Thus, every family as it increased became a tribe,
kingdom, or nation, under the presidency of the living father of them all. It
is the ideal form of government, wherever the Priesthood prevails, and it
appears to be the form of organization in the world to come.
In summary: a patriarchal blessing (1) is for those who are of the chosen
people, the family of obedient children, through whom the Lord is working out
His earthly purposes; (2) it promises the members of the family certain
blessings which are in store for them, on earth and in heaven which are sealed
upon them on conditions of obedience to the law of the Lord; (3) it confers
power upon us, if we will use it, to win the fulfillment of these promises, as
we journey through life; and (4) special blessings are made available to us to
meet our daily needs.
All Latter-day Saints should seek their blessings under the hands of the
patriarch; and should use them in their lives.
8. WHY ARE BUILDINGS DEDICATED?
The practice of dedicating buildings is as old as the Church, and older.
Solomon's temple was dedicated amidst elaborate ceremonies. Soon after the
Church in this dispensation was organized, a temple was built in Kirtland,
Ohio. On March 27, 1836, it was dedicated. All the other temples of the Church
have been dedicated in a public and solemn manner. Meetinghouses of the
Latter-day Saints, when fully paid for, are also always dedicated. Many of the
most glorious manifestations of the Church have occurred in connection with
the dedications of temples and meetinghouses.
This practice is not confined to temples and meetinghouses. The practice
of the Church is to dedicate any building intended for a good purpose. For
example, in 1852, a few years after entering Salt Lake Valley, the pioneers
built a social hall to provide a place for the recreation of the people. This
building was formally dedicated just before its opening. In 1862 when the Salt
Lake Theatre had been completed, President Daniel H. Wells, counselor to
President Brigham Young, dedicated the building.
It has been a common practice also among Latter-day Saints to dedicate
the homes in which they live. When a home has been secured and paid for, a
dedication is frequently held. This practice carries with it the same ideals
hopes, and aspirations embodied in a dedication of more public places.
The Latter-day Saints do not claim to be the originators of the practice
of dedicating buildings, but are very sincere and earnest followers of it.
Throughout the world, the practice of dedicating public places is very common.
Churches hospitals, libraries, and cathedrals are dedicated amidst much pomp
and splendor.
The central event in dedicating ceremonies among the latter-day Saints is
the prayer of dedication. Those of past dedications are as inspiring today as
when they were given. The prayer given when Solomon's temple was dedicated has
comforted hosts of people. Joseph Smith's prayer when the Kirtland Temple was
dedicated is published as section 109 in the Doctrine and Covenants. The
prayers offered at the dedication of the various temples show the prophetic
power which guides this Church. The noble prayer at the dedication of the
Salt Lake Theatre might profitably be read by all who offer dramatic
recreation. They are models which might well be followed by all who are
called upon to dedicate buildings.
The dedicatory prayers, as reported, fall into several parts,
instructive, enlightening, and inspiring.
First, there is in such prayers an expression of gratitude to the Lord
for the possession of the building, an acknowledgment that without his help
man cannot succeed in any endeavor. Then follows, usually, a promise that the
house will be used to help advance the gospel cause in this day. That is, that
in all activities within the building the Spirit of the Lord shall rule and
direct. Only things will be done in the house which are in harmony with the
principles and laws laid down by the Lord for the guidance of his children.
Blessings are also asked upon all who have helped in the construction of
the building, and those who participate in the dedicatory service. Special
blessings are asked for all who may use the building so that help from heaven
may be received by them in all their labors and in every moment of need.
The prayer also asks that the building may be protected from all harm of
an external nature, and from the designs of wicked men, that it may be kept
whole and intact for the purposes for which it was erected.
A prayer of dedication surrenders the building to the Lord for the
establishment of his great cause. That is, the building and the people in it
commit themselves to the great Latter-day purposes of the Lord.
As the Spirit may dictate, any prayer and supplication may be a part of
the dedicatory prayer. It is really a simple approach to the Lord in
thanksgiving, praise, promise, and prayer.
Some people ask why homes are dedicated. The prayers themselves furnish
the answer. The very things that appear most regularly in dedicatory prayers
are those that we need in our homes, in our daily lives. We thank the Lord for
our homes. We ask that they, with those who dwell in them, may be under the
overshadowing hand of the Lord. We ask the Lord to assist us in our daily
labor. We promise him to devote our homes and our labors therein to the
advancement of the cause of the Lord -- the salvation of human kind. Then we
may expect help from above; then we may expect to have peace and happiness in
our homes.
Our of the homes issues the spirit of the people. As the homes are
conducted, sot he Church in a large measure will be. We have good reason,
therefore, to dedicate our homes and all our possessions to the might purpose
of the restoration of the gospel. Dedicated homes are the best abiding places
of peace and happiness.
Wilford Woodruff speaking on this subject said:
"The Lord has blessed ... the earth for our use; and we ought
to dedicate our families, our fields, our crops, our herds to God."
1. IS THE "HISTORY OF JOSEPH SMITH"
TRUSTWORTHY?
The Church of Jesus Christ of Latter-day Saints was commanded on the day
of its organization (April 6, 1830) to keep an accurate record of its history.
This has been done faithfully to this day. So complete and minute is this
record that no existing organization can surpass it.
Frequent moves, stirring events, and ceaseless persecution characterized
the early years of the Church. This made necessary changes in recorders and
scribes. Undoubtedly, now and then an event may have escaped the historian, or
the record may have been lost. Nevertheless, every effort was made to preserve
Church annals of all kinds, even to casual memoranda, correspondence,
newspaper accounts of Church affairs, and even payments of postage on letters.
(History of the Church 2:325) Besides, Joseph Smith's own journal was kept
very regularly.
Early in 1838, the Prophet set about to present the historical events of
the Church in connected form. On April 27, 1838, he writes, "This day I
chiefly spent in writing a history of the Church from the earliest period of
its existence, up to this date." (Ibid., 3:25) The following Monday, April 30,
1838, he says, "The First Presidency were engaged in writing the Church
history." (Ibid., 326) The "history" so written was under the Prophet's
supervision, with the help of his counselors and clerks. This work was
continued until the Prophet's death.
In 1842 the Church newspaper, The Times and Seasons, under the editorship
of John Taylor, began the publication of the work, under the title, "History
of Joseph Smith." Its publication there ran from June 1842, to May 1845.
Later, the Millennial Star republished the series beginning April 1852 and
ending May 1863. At length, beginning in 1904 the work was published in modern
book form, forming the first six volumes of the projected full history of the
Church.
In these successive printings, conflicts of dates were rectified, errors
corrected, and later-discovered materials added. The 1904 edition is well
annotated. So well has the work been done, and so carefully has the truth been
respected, that writers and speakers for and against Mormonism have used it
fully as a sound historical document.
The "history" is really a compilation. It is the journal of the Prophet,
interlaced with available, original documents including the revelations to the
Prophet. His own comments generally serve to tie the documents together in
historical form. The wealth of original documents makes the volumes of double
interest and importance
In some respects this history is a prime evidence of the truth of
Mormonism. It recounts intimate family accounts, and sometimes apparently
trifling Church matters. It sets forth boldly the documents of the day, and
the faith and opinions of the author. The Prophet and the Church stand in this
history free of historical interpretations and other external trappings. There
are no arguments for its case. There are no attempts to "cover over" any
event. Here are the naked facts; let every man draw his own conclusions. This
challenge to all readers becomes a splendid record of a people who did not
fear the truth
Three kinds of historical occurrences are presented;
First, events among Church members, and between the Church and the
outside world. There were many such. Each one is documented, often with the
Prophet's comments. Eternal human nature springs up on almost every page.
There has been no refutation of such reported historical facts. Friend and foe
have been obliged to accept them as they stand.
Second, spiritual experiences in the life of the Prophet which were
witnessed in part or in full by others. The coming forth of the Book of Mormon
is recited in full. His connection with the men who saw the plates is
recounted. The visions in the Kirtland Temple were had by the Prophet and
Oliver Cowdery. The vision of graded salvation, known as Section 76 in the
Doctrine and Covenants, was shared with Sidney Rigdon. Again, these stories of
spiritual experiences, witnessed by others, are told without argument. The
plain telling is enough. Let every man read and judge, seems to be the
Prophet's message.
Third, spiritual manifestations witnessed only by the Prophet. These are
also very simply told. At times, under the influence of the divine message,
the language rises to great beauty. But, there is no argument for their
reality. They must speak for themselves. Seekers after truth, who test them
properly will accept them. That is the implied message of the compilation.
These "unwitnessed" revelations have been chosen by enemies of the Church
to be targets of attack. However, such critics have failed to take into
account that the unquestioned truth of the record in the matters experienced
by many persons is an evidence for the truth of the whole record, including
the personal, private experiences of the Prophet.
Therefore the foiled critics have often resorted to the cheap and
unscientific method of declaring the Prophet to be a mendacious deceiver, who
invented his revelations, which they dare not explore. Desperately, they have
thrown dust in the eyes of their readers, to obscure plain truth.
To call witnesses liars is an easy way to write history, but it is not in
harmony with the accepted canons of historical writing. Yet, such breaches of
historical study and writing make the foundation of anti-Mormon books, of
which there are many.
The History of Joseph Smith, published by the Church, as to events and
dates, may be accepted as an unusually accurate historical document. It will
increase in importance with the years, and become more and more a proof of the
sincerity of the founders of the Church in this dispensation.
2. WHEN DID JOSEPH SMITH HAVE
THE FIRST VISION?
In the history of Joseph Smith written by himself is an account of his
first vision. He tells that it was received in the spring of 1820, when he was
between fourteen and fifteen years of age. A religious revival in his
neighborhood led him to wonder which of the contending sects was right before
God. (See also Oliver Cowdery Letters No. 3) In his perplexity he retired to a
quiet grove and appealed to God in prayer. I,, answer he had a vision of God,
the Father and God, the Son. These heavenly personages informed him that all
the churches had strayed from the full truth, and that the true Church was
soon to be re-established. (History of the Church 1, 2-6)
Because the earliest available written or printed account of this vision
is dated 1838 and 1839, some enemies of the Church have cast doubt upon the
authenticity of the date claimed for the vision. They have suggested that the
vision was invented by the Prophet in 1838, when he set about to write the
formal history of the Church. This not only implies that Joseph Smith lied,
but also that the facts of history to be acceptable must be written and
circulated at the time of their occurrence. This is a preposterous claim, made
only by enemies of the Church to mislead those who are unacquainted with
Mormon history.
Whether the story of the first vision existed in written form in the
early days of the Church is not known. Many manuscripts of that time have been
lost. In some cases, secretaries deliberately carried Church records away from
Church possession. But, even were they all available, minutes of meetings as
they are usually kept might seldom mention the first vision, for familiar and
repeated things are often not recorded because they are taken for granted.
Certainly, the people in Joseph Smith's neighborhood would pay little
attention to the claim of a fourteen-year-old boy that he had had a visitation
from God.
It must be remembered that the Book of Mormon printed in 1830, became at
once the storm center of the claims of Joseph Smith. All other issues were
forgotten when friend or foe held the printed Nephite record in his hands. The
coming forth of this volume, with the establishment of the Church soon
following, presented claims of superlative importance. These events declared
that heavenly visitations may occur now as in the past, that translations of
unknown languages may be made by the "gift and power of God," that the
authoritative priesthood of God had been conferred on men by resurrected
beings, and that the true Church of Christ was re-established. The book with
its accompanying claims overshadowed then as now other equally weighty
matters, such as the first vision. The Book of Mormon was a tangible thing
which could be argued about. The vision of a boy, whether true or false, could
not be attacked in the same way. Nevertheless, it is evident that the first
vision was known to the people and on their lips, before the Prophet began the
writing of his history. Moreover, it was always understood in the church that
the vision was received in 1820, before the revelations concerning the Book of
Mormon which are dated beyond question from 1823 to 1827. Indeed, unfriendly
non-Mormon writers have contributed to the evidence for this view.
The first vision is not mentioned in many non-Mormon books dealing with
the time of Joseph Smith. The writers plunge at once into the Book of Mormon
controversy. A few have mildly suggested or have had the temerity to distort
history by ignoring the facts and to insist that the story of the first vision
was invented by the Prophet many years later than 1820. (C. B. Arbaugh,
Revelation Among the Mormons, pp. 34, 35, 238; W. A. Linn, History of the
Mormons, p. 30; Fawn M. Brodie, No Man Knows My History, pp. 21-25) All other
non-Mormon or anti-Mormon writers accept the first vision and the time of its
occurrence, as one of the early claims of the Prophet.
In later books, after the days of the Prophet, the visions of Joseph
Smith, the first vision, the visitations of Moroni, and later visions, are all
mumbled together, so that no distinction can be made among them. In fact,
testimony of any consequence must come from the lips of those who lived in the
early days of Mormonism, when the Prophet was alive.
Pomeroy Tucker, the proprietor and editor of the Wayne Sentinel, on the
press of which the Book of Mormon was first printed, knew most of the persons
and events connected with the early days of the Church. He was deeply
prejudiced against the claims of Joseph Smith, and looked upon them as hoaxes.
Nevertheless, he had reason to know the succession of events, even if he
did not believe their authenticity. Upon the basis of contemporaneous
knowledge, he held that the first claim of Joseph Smith to have had a vision
came before the manifestations relative to the Book of Mormon occurred. He
writes:
About this time (he places the date about 1823) Smith had a
remarkable vision. He pretended that while engaged in secret prayer,
alone in the wilderness, an "angel of the Lord appeared to him with
the glad tidings that "all his sins had been forgiven him," and
proclaiming further that "all the religious denominations were
believing in else doctrines and consequently that none of them were
accepted of God as his Church and Kingdom," and also that he had
received a "promise that the true doctrine and the fulness of the
gospel should at some future time be revealed to him." Following
this soon came another angel ... "that the American Indians were a
remnant of the Israelites, ... that ... their writings were safely
deposited ... and that ... he would be the chosen prophet to
translate them."
Despite the errors in detail this statement repeats in essence, the first
vision as told by the Prophet himself, and sets the time of its occurrence
before the coming forth of the Book of Mormon.
J. B. Turner, a non-Mormon, was one of the earliest writers on Mormonism.
His book was published in 1842, written, no doubt, before he could have had
access to Joseph's own printed story, also published in 1842. He mentions the
first vision. His version, though containing errors of date, corroborates the
Prophet's story. He writes:
In the year 1823, when our prophet was about seventeen years of
age, his mind became, for the first time, deeply excited on the
subject of religion by Mr. Lane, a devoted and talented elder of the
Methodist Church, under whose reaching there was a "great
awakening," and numbers, among whom was our prophet and several
members of his family, were "profoundly added to the Kingdom of the
Lord."
After the revival ceased, the usual strife for proselytes
between the several sects commenced this resulted, so far as the
Smiths are concerned, in bringing the mother, one sister, and two
brothers into the Presbyterian church; but leaving Joseph as he
states, in disgust with all the sects and almost in despair of ever
coming to the knowledge of the truth amid so many contradictory and
conflicting claims. He resorted to prayer for a "full manifestation
of divine approbation" and "for the assurance that he was accepted
of him." This occurred sometime in the winter of 1823.
On the memorable evening of the 21st of September following ...
a form stood before him ... (who) proceeded to inform Smith that ...
the Lord had chosen him to bring forth and translate the Book of
Mormon.
This early author thus confirms the claims of Joseph Smith that the first
vision antedated the promise of the Book of Mormon.
The quotations made by these two writers are not from the Prophet's
story. Apparently they had not read it. If they had other sources of
information, it would add to the evidence that the first vision was known
among the people in the early years of the Church. However, both writers agree
that the first vision antedated the revelations received by the Prophet
concerning the Nephite record.
B. Pixley, after visiting the Saints in Missouri, writes under date of
October 12, 1832, that
... their creed appears to have undergone hut little change The
Mormons still prefer to talk with angels, visit the third heaven,
and converse with Christ face to face.
The Missouri Intelligencer, under August 10, 1833, speaking of a meeting
held in Independence the previous month, says:
Of all their pretended revelations from heaven ... their
personal intercourse with God and his angels ... converse with
God and his angels ... may be better imagined than described.
Others of the same period speak of the claim that Joseph Smith conversed
with God, which, no doubt, had reference to the first vision.
A correspondent of the Episcopal Recorder describes the visit of Martin
Harris in 1827 who told of a supernatural experience of Joseph Smith, followed
later by another divine communication directing him to find the plates. The
story is wildly distorted, but the elements of the first vision are clearly
evident: Joseph was alone in the woods; a dazzling illumination occurred; an
evil power first overcame him; he was overcome by the succeeding vision of
God, and a later vision concerning the plates of the Book of Mormon. (The
correspondent was J. A. Clark, D.D., and his story appeared as a series of
letters in the Recorder in 1840, reproduced in the Weekly Visitor, 1841, pp
61-64, and in his book Gleanings by the Way, New York, 1842, 222-8)
J. H. Kennedy who much later professed to write an unbiased book on the
Mormons, accepts without question Joseph Smith's own story as to time and
date. (J. H. Kennedy, Early Days of Mormonism, pp. 23, 24) So, as has been
said, do most of the writers who discuss the first vision. (For example, T. B.
H. Stenhouse, Rocky Mountain Saints, p. 15; I. W. Riley, The Founder of
Mormonism, p. 66; Ellen Dickenson, New Light on Mormonism, p. 33; Doris H.
Bays, Doctrines and Dogmas of Mormonism, p. 19; E. Meyer, Ursprung and
Gerschichte der Mormonen, pp. 16, 17) In fact proof of the occurrence of the
vision in Joseph Smith's early' years, if needed, could be established wholly
from non-Mormon sources.
Mormon writers and speakers who lived in the days of Joseph Smith
believed without exception that the first vision occurred in the early life of
the boy, before the Book of Mormon visitations. His mother accepted her son's
own story in full and added more about his early spiritual experiences. (Lucy
M. Smith, Joseph Smith the Prophet, pp. 73-77, [1902 ed.] pp. 69-74, [1945
ed.]) Elder Edward Stevenson wrote:
In... 1834 in the midst of many large congregations, the
Prophet testified with great power concerning the visit of the
Father and the Son. (Edward Stevenson, Reminiscences of Joseph, the
Prophet, p. 4)
Joseph Smith himself relates how in 1835, he told one Erastus Holmes of
his "first vision which was when I was about fourteen years old." (History of
the Church, II, 312) His brother William in his old age described the
circumstances of his first vision as told by his prophet brother. (Deseret
News, January 20, 1894)
Orson Pratt, who lived for some time in the Prophet's home issued a
pamphlet in 1839, in which the first vision is described, and it is there
placed in 1820. (Orson Pratt, Remarkable Visions, pp. 4, 5) Later in life,
Orson Pratt said, "I have often heard him (the Prophet) relate it." (Journal
of Discourses 7:220-221; 11:65-66; 12:302; 14:150-141; 15:180-182. See also N.
B. Lundwall, Masterful Discourses and Writings of Orson Pratt, pp. 235-236)
Brigham Young who often spoke about the Prophet and his early experiences,
said on one occasion:
The Lord called Joseph Smith, called upon him at fourteen years
of age, gave him visions, and led him along, guided and directed him
in his obscurity, until he brought forth the plates and translated
them. (Journal of Discourses, 8:354; see also 12:6)
Heber C. Kimball, Wilford Woodruff, John Taylor, George A. Smith, and
numerous others who lived in the days of the Prophet, have spoken of the first
vision as a fact accomplished in 1820, and before the Prophet saw the Book of
Mormon plates, according to Joseph Smith's own story. (Heber C. Kimball,
Journal of Discourses 6:29; John Taylor, The Gospel Kingdom, p. 121; Wilford
Woodruff, Leaves from My Journal, first edition, p. 86; George A. Smith,
Journal of Discourses 12:334; 13:78; 11:1-2)
These men were among the early converts to Mormonism. They were
hardheaded men, who wanted to be certain about things. Brigham Young took two
long years to study Joseph Smith and his message before he was baptized into
the Church in 1831. If these men had heard for the first time in 1838 of the
Prophet's first vision, Joseph Smith would have had to do some explaining.
They were not the men to follow a deceiver.
All acceptable evidence within and beyond the Church confirms the
Prophet's story that his first vision occurred when he was between fourteen
and fifteen years of age in the year 1820 and before the Book of Mormon
revelations occurred.
3. DID JOSEPH SMITH INTRODUCE
PLURAL MARRIAGE?
Moral purity is required of all Latter-day Saints. Men must be as clean
as women, and both must be free from any violation of the moral law. That is
the basis of all marriages performed under the authority of the Church of
Jesus Christ of Latter-day Saints.
The Church solemnizes two kinds of marriages. First, those that unite
husband or wife for the duration of mortal life. These marriages end with
death. Second, those that continue the family relationship after death, in the
hereafter. This is often known as eternal or celestial marriage.
Faithful members of the Church seek to enjoy both of these kinds of
marriages. They wish to be wedded for time and eternity, that is, to continue
their associations forever. To be able to do this is one of the happiest
privileges of Church membership. Such marriages, usually called sealings, must
be performed in the temples, whenever they exist.
Several approaches to eternal marriage may be made: Two living person may
be sealed to each other for time and eternity. A living man may be sealed for
eternity to a dead woman; or a living woman to a dead man. Two dead persons
may be sealed to each other. It is also possible though the Church does not
now permit it, to seal two living people for eternity only, with no
association on earth.
Further, under a divine command to the Prophet Joseph Smith, it was
possible for one man to be sealed to more than one woman for time and for
eternity. Thus came plural marriage among the Latter-day Saints. By another
divine command, to Wilford Woodruff, a successor to Joseph Smith, this order
of marriage was withdrawn in 1890. Since that time the Church has not
sanctioned plural marriages. Anyone who enters into them now is married
unlawfully, and is excommunicated from the Church.
That Joseph Smith actually was the person who introduced plural marriage
into the Church and that he practiced it himself are amply proved by existing
facts.
1. The revelation known as section one hundred thirty-two in the Doctrine
and Covenants, which contains the doctrine of celestial marriage and also the
practice of plural marriage, was dictated to his scribe, William Clayton, by
Joseph Smith on July 12, 1843, a year before the martyrdom of the Prophet. It
had been received by the Prophet some years before, and taught to many, but
was not reduced to writing until 1843. William Clayton lived as an honorable
citizen, of the highest character until December 4, 1879, thirty-six years
after the revelation was written. He never wavered in his simple declaration
that the revelation as now found in the Doctrine and Covenants was dictated to
him, sentence by sentence. He adds that "after the whole was written, Joseph
asked me to read it through, slowly and carefully, which I did, and he
pronounced it correct." (Andrew Jenson, Historical Record, Volume VI, pp. 225,
226)
On the day the revelation was written, or the day after, Joseph C.
Kingsbury was asked to make a copy of it. This copy was carefully compared
with the original by Bishop Newell K. Whitney, and preserved by him. Elder
Kingsbury, of unblemished character and reputation lived fifty-five years
after this event (dying October 5, 1898), and always bore solemn testimony to
the written origin of the revelation in 1843, through the lips of the Prophet.
In further corroboration of the claim that the revelation came from the lips
of the Prophet, are the statements of numerous men and women, then living, who
either saw the revelation or heard it read. In fact, the document was read to
the high council in Nauvoo.
2. A number of men, who in their lives showed themselves honest, have
testified that they actually performed the ceremonies that united Joseph Smith
to plural wives. Among these were Joseph B. Noble, Hyrum Smith, James Adams,
Newell K. Whitney, Willard Richards, and others. Several of these men lived
long after the Prophet's death and always declared that they officiated in
marrying the Prophet to a plural wife, giving place, date, and the witnesses
present.
3. Many of the women who were thus sealed to Joseph Smith lived long
after his death. They declared that they lived with the Prophet as husband and
wives. These women were of unblemished character, gentle and lovely in their
lives who spoke with loving respect of their martyr husband. They
substantiated in detail the statements of those who performed the ceremonies.
4. Many of the elders in Nauvoo entered into plural marriage, under the
authority of Joseph Smith who was yet living, as certified to by the men and
their wives. Among these were William Clayton, Orson Hyde, Hyrum Smith John
Smith, Erastus Snow, Lyman Wight, James J. Strang, Gladden Bishop, William
Smith, Heber C. Kimball, and Brigham Young. These men and their wives who
survived the Prophet, made affidavits of their marriages in Joseph's day in
answer to the charge by enemies of the Church that plural marriage was not
instituted nor practiced, neither authorized by the Prophet. These men and
women were good citizens, so well-known over such long periods of time that
their concordant declarations cannot be gainsaid.
5. The Nauvoo Temple records, which are in the possession of the Church
likewise furnish evidence that Joseph Smith practiced plural marriage. Before
the completion of the temple, marriage sealings were usually performed in
rooms in the home of the Prophet. When the temple was dedicated in 1846 for
such ceremonies, the plural marriages of Joseph were given temple sanction,
and where the marriages were for time only, they were often made to continue
through eternity.
This was done within a year and a half of the assassination of the
Prophet. Many received plural wives in the Nauvoo Temple. It is utterly
improbable, if not impossible, that such a new doctrine could have been
conceived and carried out by the men who succeeded the Prophet. There would
have been a serious resentment among those who entered the temple, if the
teachings of the Prophet had been violated. Such criticism would have
overflowed to the outside.
6. After the death of the Prophet, women applied for the privilege of
being sealed to him for eternity. They felt no doubt that in the eternal ages
they would then share the companionship of the Prophet. They wanted to enjoy
eternity with the man whom they revered as one chosen of God to open the last
dispensation of the gospel on earth. To these requests, assent was often
given. Such action by women who lived in the days of the Prophet implies a
belief in plural marriage. These women, who were not in any sense earthly
wives of the Prophet, have been counted by uninformed or antagonistic writers
as wives of the Prophet.
Women no longer living, whether in Joseph's day or later have also been
sealed to the Prophet for eternity. The request for such unions has usually
come from relatives or friends who would have their loved one share eternity
with the Prophet, rather than with anyone else. Unscrupulous and unreliable
writers have even added such marriages to the list of Joseph's wives.
7. Another kind of celestial marriage seems to have been practiced in the
early days of plural marriage. It has not been practiced since Nauvoo days,
for it is under Church prohibition. Zealous women, married or unmarried,
loving the cause of the restored gospel, considered their condition in the
hereafter. Some of them asked that they might be sealed to the Prophet for
eternity. They were not to be his wives on earth, in mortality, but only after
death in the eternities. This came often to be spoken of as celestial
marriage. Such marriages led to misunderstandings by those not of the Church,
and unfamiliar with its doctrines. To them marriage meant only association on
earth. Therefore any ceremony uniting a married woman, for example, to Joseph
Smith for eternity seemed adulterous to such people. Yet in any day, in our
day, there may be women who prefer to spend eternity with another than their
husband on earth.
Such cases, if any, and they must have been few in number, gave enemies
of the Church occasion to fan the flaming hatred against the Latter-day
Saints. The full truth was not told. Enemies made the most of the truth. They
found it difficult to believe that the Church rests on truth and virtue.
The literature and existing documents dealing with plural marriage in
Nauvoo in the day of Joseph Smith are very numerous. Hundreds of affidavits on
the subject are in the Church Historian's office in Salt Lake City. Most of
the books and newspaper and magazine articles on the subject are found there
also. (For a fairly condensed but complete discussion consult Andrew Jenson,
Historical Record, Vol. VI, pp. 219-236; Joseph Fielding Smith, Blood
Atonement and the Origin of Plural Marriage, pp. 67-94; Woman's Exponent, Vol.
III and IV; The Deseret News, especially in 1886)
The careful study of all available information leads to but one
conclusion. Joseph Smith received the revelation in question, and practiced
plural marriage. The issue is not one of doctrine hut of history. No honest
student can declare the host of witnesses, hundreds of them, from Nauvoo days,
Mormon and non-Mormon of various residence, pursuits and temperaments to have
united in lying about the matter. The evidence is confirmed by those who place
the introduction of plural marriage on others, for they seek feeble, unworthy
shelter in the statement that Joseph Smith did practice plural marriage, but
later repented of it. (The Saints Herald, Vol. 1, pp. 9, 26, 27) That is
throwing dust in the eyes of seekers after truth. The case is clear. Authentic
history says that plural marriage originated with Joseph Smith the Prophet.
And so it did. The apparent denials by Church leaders in Nauvoo days that the
Church practiced plural marriage were correct. At that time the Church members
as a whole had not heard the revelation, nor had they been given an
opportunity to accept it. But many of the leaders knew of it and were
polygamists.
The chaotic conditions of the years immediately following the Prophet's
death, delayed the formal presentation of the revelation. Soon after the
Church was established in the Great Salt Lake region, at the conference in
1852, the doctrine of celestial and plural marriage was accepted by the Church
as a whole. During the intervening years, however, it was taught and
practiced.
4. DID JOSEPH SMITH PLAN THE
WESTWARD MIGRATION OF
THE CHURCH?
In 1847 the Pioneer company entered the Great Salt Lake Valley. They were
the forerunners of the tens of thousands who in orderly procession toiled
across plain and desert in search of a haven of peace. Their story of
suffering, sacrifice and eventual success will live while the generations of
men endure. It is fitting that 1947 is dedicated to the memory of these
intrepid men and women, the founders of the intermountain empire of North
America.
The westward movement of the Latter-day Saints was not desired by them.
Instead it was thrust upon them. They came west because they were obliged to
do so. They would have preferred to enjoy their comfortable homes in beautiful
Nauvoo and elsewhere. They were driven out and forced to seek another place of
settlement. It was with heavy hearts that they trudged through the winter in
Iowa and built temporary homes in Nebraska. Had it not been for the courage
born of faith in their destiny, they would have scattered over the country,
and the opening of the west would have been delayed by many years.
The trail of the Church from New York, Ohio, and Missouri had been
littered with persecutions from enemies, who stooped to every evil and inhuman
device to prevent the progress of the Church. At length the persecuted people
found a peaceful haven as they thought, in Illinois. But among neighboring
villages, outdistanced by the city of Nauvoo, hate was being fanned into a
destructive flame.
That these conditions would ultimately compel another removal of the
people became clear to the mind of the Prophet Joseph, the sustained leader of
the Church. He began to look around for a place to which his people could move
and remain relatively unmolested from unfriendly neighbors. The far west, then
being opened on the Pacific Coast was almost naturally the place to which the
Prophet's mind would be directed. None had as yet suggested settlement in the
valleys of the Rocky Mountains or on the surrounding interior deserts. That
seemed to be a place where the Saints could live undisturbed at least for a
while. The spirit of revelation confirmed this view.
The Prophet then set about to prepare the people for this coming event.
Under date of August 6, 1842, he wrote in his journal:
"Passed over the river to Montrose, Iowa. ... I prophesied that
the Saints would continue to suffer much affliction and would be
driven to the Rocky Mountains, many would apostatize, others would
be put to death by our persecutors or lose their lives in
consequence of exposure or disease, and some of you will live to go
and assist in making settlements and build cities and see the Saints
become a mighty people in the midst of the Rocky Mountains."
(History of the Church, V:85)
Anson Call, who was present on that occasion and wrote his recollection
of it, says that the Prophet, after uttering this prophecy, began a vivid
description of the western country, much as it really is. The Prophet also
said that Anson Call, Shadrach Roundy, and others who were present would
assist in this building of cities among the Rocky Mountains. He then charged
all present to be faithful, so that the priesthood would prevail over all
enemies. (Ibid., V:85, 86; Tullidge, Edward, History of Northern Utah and
Southern Idaho, Biographical Supplement, pp. 271-273; Whitney, Orson F.,
History of Utah, Vol. IV, p 143)
More than a year and a half later, on Tuesday, February 20, 1844, the
proposed westward movement began to take shape. The Prophet writes:
"I instructed the Twelve Apostles to send out a delegation and
investigate the locations of California and Oregon, and hunt out a
good location, where we can remove to after the temple is completed,
and where we can build a city in a day, and have a government of our
own, get up into the mountains, where the devil cannot dig us out,
and live in a healthful climate, where we can live as old as we have
a mind to." (History of the Church, VI:222)
Prompt action was taken to obey these instructions, as shown by the
following entry:
"At a meeting of the Twelve, at the mayor's office, Nauvoo, February 21,
1844, seven o'clock p.m., Brigham Young, Parley P. Pratt, Orson Pratt, Wilford
Woodruff, John Taylor, George A. Smith, Willard Richards and four others being
present, called by previous notice, by instruction of President Joseph Smith
on the 20th instant, for the purpose of selecting a company to explore Oregon
and California, and select a site for a new city for the Saints.
"Jonathan Dunham, Phineas H. Young, David D. Yearsley, and David Fullmer,
volunteered to go; and Alphonso Young, James Emmett, George D. Watt, and
Daniel Spencer were requested to go.
"Voted the above persons to be notified to meet with the council on
Friday evening next, at the assembly room.
Willard Richards, Clerk." (Ibid., VI:223)
Two days later on the 23rd of February, the Prophet met with the Twelve
concerning the expedition.
"I told them I wanted an exploration of all that mountain country ...
Send twenty-five men: let them preach the gospel wherever they go. Let that
man go that can raise $500, a good horse and mule, a double-barrel gun,
one-barrel rifle, and the other smooth bore, a saddle and bridle, a pair of
revolving pistols, bowie-knife, and a good sabre. Appoint a leader and let
them beat up for volunteers. I want every man that goes to be a king and a
priest. When he gets on the mountains he may want to talk with his God; when
with the savage nations have power to govern, etc. If we don't get volunteers,
wait till after the election.'" (Ibid., VI:-224. [The national election would
be held the following November.])
There was no lack of volunteers. Within a week over twenty men had
volunteered. (Ibid., VI:223-227) The proposed expedition was widely known. In
a letter written to James Arlington Bennett, March 4, 1844, Willard Richards
under the Prophet's instruction says, "We are now fitting out a noble company
to explore Oregon and California." (Ibid., VI:232) On March 11, the Prophet
spoke to the Council about the desirability of securing "a resting place in
the mountains, or some uninhabited region, where we can enjoy the liberty of
conscience guaranteed to us by the Constitution of our country." (Ibid.,
VI:261) Anticipating this westward movement, the Prophet also wrote and sent
to Congress, "An Ordinance for the Protection of the Citizens of the United
States Emigrating to the Territories, and for the Extension of the Principles
of Universal Liberty." (Ibid., VI:275) This document, which Congress ignored,
was clearly designed to protect the migration of the whole people after a
suitable location had been found.
During this time, while the expedition was being formed, the persecutions
of the people reached an unprecedented height. At last, the life of the
Prophet was seriously endangered. For his own safety, he left Nauvoo, and as
would appear from the records, intended to go westward himself to explore the
country. He was recalled to Nauvoo before the journey had begun, and, on June
27, he and his brother Hyrum were foully assassinated.
There can be no question about Joseph Smith's intention to move the
Latter-day Saints to some favorable spot among the Rocky Mountains. (See also
B. H. Roberts, Succession in the Presidency of the Church, Second Edition, pp
113-117)
After the martyrdom, the Twelve, with Brigham Young at the head, took
over the leadership of the Church. The death of Joseph Smith had not stilled
persecution. An exodus from Nauvoo was inevitable. Several places of refuge
were presented, as Texas and Vancouver Island, but in accordance with Joseph's
prophecy, the then unknown west among the Rocky Mountains was chosen, and the
memorable westward migration began.
Brigham Young in all that he did, repeatedly admitted the leadership of
Joseph Smith, even in the journey to the Great Salt Lake Valley. For example,
this on March 16 1856:
"The Prophet Joseph has been referred to, and his prophecy that this
people would leave Nauvoo and be planted in the midst of the Rocky Mountains.
We see it fulfilled it was declared to the people long before we left Nauvoo.
(Journal of Discourses, III:257, 258. See also IV: 203; VIII: 356)
That the famous trek from Nauvoo to Salt Lake Valley was a fulfillment of
prophecy, does not detract from the glorious achievement of Brigham Young and
his fellow pioneers. That he repeatedly admitted it, publicly and privately,
and gave the Prophet proper credit, rather enhances the greatness of the
foremost pioneer. President Young's loyalty to the Prophet was always
unsullied. To him, the Prophet was the great restorer of the Lord's eternal
truth. His own magnificent work in carrying out the prophecy, subduing the
desert, and finding peace for his people, made him one of the world's really
great men.
5. WHICH PROPHET IS THE GREATEST?
A prophet as here designated is a man endowed with priesthood authority
who is called by the Lord to leadership in the unfolding of the plan of
salvation. The prophets have been, in their day and age, the leaders of the
Lord's work.
Such men of the past have been Abraham, Moses, Samuel, Isaiah, Jeremiah,
Lehi, and others. Such men of the present dispensation have been Joseph Smith
and his successors in office.
Each age has its own peculiar problems. Each dispensation carries forward
into new situations the Lord's plan for human welfare. Additional revelation
from the Lord is needed to meet the problems of a progressive unfolding plan.
Such new truths emanating from divinity, come only through the prophet of the
day.
Joseph Smith was commissioned to restore the doctrine, organization, and
authority of the Church to a generation which had lost these fundamentals of
the Church of Christ. Joseph Smith's successors have been engaged in carrying
forward the restoration in proclaiming its truth to all the world, and in
building securely the Church of Christ, through which the Lord will soon
accomplish his purposes relative to the last days.
All these men were teachers and defenders of the gospel. In addition,
each had his special work to do. Each has left behind a message for succeeding
generations.
Above all, so prophetic history reveals, each prophet was called to serve
the needs of his own generation. Therein lay his power to advance the
unchanging cause of the Lord. In accomplishing this, in admonishing the people
to gospel obedience, three major helps and procedures were at his command.
First. The prophet of any age draws upon the records of the past. The
keeping of records has ever been enjoined by the Lord upon his people. Each
prophet, from the days of the early patriarchs, down the years, has left
behind a precious body of teaching and practice, of continuous value. Some
have recorded in their messages direct revelations from the Lord. These
records are the foundation of all safe gospel teaching. Many have been
collected in the volume known as the Holy Bible. Others are found in the Book
of Mormon, Doctrine and Covenants, and the Pearl of Great Price. These four
books together form the most precious library on earth.
The prophet, of any time, must of necessity draw upon these treasures of
the past, in clarifying his own views and in teaching the people.
Second. The great governing principles of truth are unchanging. But, the
conditions brought about by human activity are forever changing. From sailboat
to steamboat to airship; from horse power to steam power; from grease-soaked
wicklight to electric lighting; from the rushing human agent to the telegraph,
telephone, and radio -- and a multitude of others -- we span changes that in
the past seemed impossible. And undoubtedly the future holds developments that
today are equally inconceivable.
Such changes affect human thinking. New social and economic problems
arise. Even the spiritual outlook is invaded. Then, it becomes the duty of the
prophet to teach how the eternal laws of the gospel may be applied amidst
constant change, for the benefit and blessing of humanity. The prophet does
not discard new ways for old ones, if truth is preserved. He is not a
reactionary, but ever a progressive, holding, however, the new and the old to
gospel law. He gives life to that which is new as it blossoms upon the ruins
of the old, by the constant application to it of principles of truth.
This adherence to and use of the principles of the gospel in an age of
changing conditions has characterized the lives of the prophets. It has often
been their main responsibility.
Third. The prophet is but a man. He draws heavily upon the past. He seeks
inspiration from the Lord for his daily work. There comes at times the need
for new knowledge from heaven. Then, if it be the proper time, the Lord
speaks. New revelation is given. Pressing problems are solved by a knowledge
beyond that of man.
The prophet is never wholly dependent upon the past. He may always draw
upon the fount of truth and wisdom. All the prophets have done this.
* * * *
Which then of all these prophets is the greatest? Since all have done
equally well the work assigned to them, they are equally great. By the same
token, the last ordained elder and the veteran apostle are equal before the
Lord, if they do their assigned work equally well. That is the test of heaven.
But, which prophet is the most important to us? That is the more incisive
question.
The most important prophet in any age is the living prophet. The prophets
who have gone before have left to us their precious teachings which will be
used for the instruction and comfort of mankind. But, it is the living prophet
who helps us by his teachings, example, and direction to meet and to solve the
problems of today, our day. To follow the living prophet, the interpreter of
the past, is the essence of wisdom. The very strength of the Church lies in
the doctrine of continuous revelation through a living prophet.
In that sense, the living prophet is the greatest prophet.
6. WHAT IS THE "INSPIRED TRANSLATION"
OF THE BIBLE?
Joseph Smith, the Prophet, and those associated with him, had been
brought up on the teachings of the Holy Bible. It was assumed that the English
Bible had been translated correctly and completely from the original
manuscripts.
The teachings of the Book of Mormon with other new revelations from the
Lord, convinced the Prophet that there were errors, unauthorized additions,
and incomplete statements in the sacred volume of the Old and New Testaments.
Such errors seemed to the Prophet, a devoted lover of the truth, out of
keeping with the sacred nature of the Bible. Therefore, very soon after the
organization of the Church, after placing the matter before the Lord, he began
the "inspired translation" of the holy scriptures. In June 1830 less than
three months after the Church was organized, he had had revealed to him the
"visions of Moses." In December, 1830, Sidney Rigdon, who had just joined the
Church, was called to act in this work as scribe to the Prophet.
The two brethren labored on the task with all possible regularity until
July 21, 1833, when with divine permission the "translation and review" of the
Old and New Testaments was sealed until a suitable time of publication, which
unfortunately, in the troubled life of the Prophet never came.
After the death of the Prophet, Brigham Young sent Willard Richards to
Emma Smith, to secure the translation which was partly in manuscript, and
partly in marginal notes in the family Bible. She refused to surrender the
material then, but at last in 1866 she gave the material to the committee of
publications of the Reorganized Church by whom the material was later
published.
However, at the request of the Prophet, Dr. John M. Bernhisel had made a
copy, both of the manuscript, and of the marginal page changes. This copy is
now in the library of the Historian's Office in Salt Lake City.
It is not really correct to say that the Prophet translated the Bible.
Rather, he corrected errors in the Bible, and under revelation added long
statements. Nor is it really certain that the work was finally finished. Had
he gone over the Bible again he probably would have made additional
corrections. He seems to have given special attention to certain portions of
the Bible.
But, as it stands, he performed a vast work. Drs. Sidney B. Sperry and
Merrill Y. Van Wagoner state that 12,650 words were added in Genesis, and that
693 verses were changed in the other books of the Old Testament. In the New
Testament, these authors say that 1,453 verses were changed. In the four
gospels alone, 1,036 verses were altered. Certainly the Prophet used great
effort to restore the original meaning of the Bible.
Out of this mass of material only a few examples can be shown here.
The above mentioned work on the Book of Genesis appears as the Book of
Moses in the Pearl of Great Price. It adds much information to the somewhat
meager account in the Bible.
Numerous slight but important changes were made.
Exodus 32:14 says: "And the Lord repented of the evil which he thought to
do unto the people." The inspired version reads: And the Lord said unto Moses,
If they will repent of the evil which they have done, I will spare them and
turn away my fierce wrath. . . .
Exodus 7:3 says: "And I will harden Pharaoh's heart and multiply my signs
and wonders in the land of Egypt."' The inspired version reads, "And Pharaoh
will harden his heart, as I said unto thee; and thou shalt multiply my signs
and wonders, in the I and of Egypt."
1 Samuel 16:14 says: "But the Spirit of the Lord departed from Saul, and
an evil spirit from the Lord troubled him." The inspired version reads, "But
the Spirit of the Lord departed from Saul, and an evil spirit which was not of
the Lord troubled him."
There is no need to comment upon the rational improvement in the above
verses.
John 4:2 says: "Though Jesus himself baptized not, but his disciples."
The inspired version reads: "Though he, himself baptized not so many as his
disciples." So ends a long controversy.
Melchizedek, for whom the higher, Holy Priesthood is named, is a mystical
figure in the Bible. He is spoken of as a king of righteousness, King of
Salem, priest of the most high God. The Apostle Paul speaks of Christ as a
priest after the order of Melchizedek. Little more. The inspired version
however makes him a more human being. It says:
"And now Melchisedek [Melchizedek] was a priest of this order;
therefore he obtained peace in Salem, and was called the Prince of
peace.
"And his people wrought righteousness, and obtained heaven, and sought
for the city of Enoch which God had before taken, separating it from the
earth, having reserved it unto the latter days, or the end of the world;
"And hath said, and sworn with an oath, that the heavens and the earth
should come together; and the sons of God should be tried so as by fire.
"And this Melchisedek, having thus established righteousness, was called
the king of heaven by his people, or, in other words, the King of peace.
"And he lifted up his voice, and he blessed Abram, being the high priest,
and the keeper of the storehouse of God;
"Him whom God had appointed to receive tithes for the poor.
"Wherefore, Abram paid unto him tithes of all that he had, of all the
riches which he possessed, which God had given him more than that which he had
need.
"And it came to pass, that God blessed Abram, and gave unto him riches,
and honor, and lands for an everlasting possession; according to the covenant
which he had made, and according to the blessing wherewith Melchisedek had
blessed him." (Holy Scriptures Inspired Version, Genesis 14:33-40)
The incomprehensible statement that Melchisedek was "Without father,
without mother, without descent, having neither beginning of days, nor end of
life, but made like unto the Son of God; abideth a priest continually. is
made plain and reasonable in the inspired version. "For this Melchisedec was
ordained a priest after the order of the Son of God, which order was without
father, without mother, without descent, having neither beginning of days nor
end of life. And all those who are ordained unto this priesthood are made like
unto the Son of God, abiding a priest continually."
Such comparisons might be multiplied. All would show the great service
the Prophet Joseph Smith rendered in correcting Biblical errors, and to make
the statements of the Holy Scriptures more understandable to the human mind.
The "inspired translation" is one of the mighty evidences of prophetic power
of Joseph Smith.
7. WHY DID JOSEPH SMITH BECOME
A MASON?
Nauvoo, the city beautiful, was founded by the Latter-day Saints in 1839,
nearly ten years after the Church had been organized. The decade had been one
of unreasoning persecution of the members of the Church. The forces of evil
seemed to be combined against the restoration of the simple gospel of Jesus
Christ.
The Prophet, to save his life, was obliged to flee from Kirtland, Ohio,
headquarters of the Church where a lovely temple and many progressive
enterprises had been built. The Saints as a body were expelled from Missouri,
under an "exterminating" order by the governor of the state, despite several
successful settlements by the Church within the state. In seeking a city of
refuge, Nauvoo, then a squalid village called Commerce, was founded.
The settlement in Nauvoo was effected in the hope that the people might
now live in peace to worship the God of heaven in their own way. There they
built well, for soon Nauvoo was the most populous and thriving city in
Illinois. But soon after their arrival there, neighbors began to question the
doctrines of the Church, notably revelation. The prosperity of the industrious
Saints also incited jealousy on the part of those who would not pay the price
of toil for success, or who were speculating in lands and other properties.
Persecution began to rise there as in other places. Political differences and
hopes also entered into the picture.
The Saints knew well enough the sufferings from mob persecution. Joseph
Smith, the leader, looked for means to quell the rising tide of opposition.
Many of the Saints were Masons, such as Joseph's brother Hyrum, Heber C.
Kimball, Elijah Fordham, Newel K. Whitney, James Adams, and John C. Bennett.
These members called attention to the spirit of brotherhood and brotherly love
which are the foundations of Masonic fraternity and which characterize Masonic
activities: -- as, for example, from this writer,
On the rolls of Masonry, those lodges will stand highest in which not
some few, but each and every member cheerfully gives of his time and labors to
make the others happier, not some of the time but all of the time.
This ideal agreed well with the high ideals of the Prophet. Moreover, it
was conceded that many of the prominent and influential men of the state were
Masons who could be friends when needed. Association with such a fraternity
might help to lessen the mob persecutions to which the Church had been
subjected in Ohio and Missouri, so reasoned the Prophet's advisors.
The people of the Church needed friends. The work in Nauvoo would be
hindered if opposition to the Church were allowed to grow. The Prophet and his
brethren and sisters of the Church had suffered much without cause. They
wanted peace. Perhaps Masonry would help. So, in the light of history, ran the
thoughts of the people.
With the acquiescence of the Prophet, members of the Church already
Masons petitioned the Grand Master of Illinois for permission to set up a
lodge in Nauvoo. In answer they were granted permission, in October, 1841, to
hold lodge meetings; but it was March 15, 1842, before authority was given to
set up a lodge in Nauvoo and to induct new members. Joseph Smith became a
member. At the time of the lodge organization, Joseph Smith received some of
the degrees in Masonry. He was never an active Mason. His other work consumed
his time and energy. His history shows that he was extremely busy at this time
with a multitude of Church problems. Lodge matters would have to be left in
other hands.
Meanwhile, large numbers of Nauvoo citizens were inducted into the
fraternity. Soon the Nauvoo lodge had more members than all the other Illinois
lodges together. It became the largest in the state. In this rapid growth,
some lodge errors appear to have been made. These however could easily have
been corrected.
However, Joseph's Masonic membership did not lessen the persecution. The
religious claims of the Mormons were ridiculed; their political power seemed a
threat; and their prosperity nettled the less successful neighbors.
The attempt to win sufficient friends through Masonry to stop persecution
failed. The Masons after all were only a small fraction of the people of the
territory surrounding Nauvoo. And no one knows with certainty whether any of
them took part in the "Mormon" persecutions. The whole terrible affair leading
to the assassination of the Prophet and his brother Hyrum was a local affair
within the Nauvoo territory, where lived people of many faiths and
allegiances.
8. WHAT WAS THE VOCABULARY
OF JOSEPH SMITH?
"It is generally estimated that the total number of different words,
exclusive of proper names, in the King James Version is only about 7,000,
5,642 of which are in the Old Testament. Naturally a vocabulary cannot be
numbered with mathematical accuracy. . . . This accounts for the fact that
estimates of the size of the vocabulary of the English Bible range all the way
from 7,000 to 10,000 words."
Joseph Smith's mother wrote that of all her children he was the least
inclined to give his time to the reading of books. He was fond of outdoor
life and physical games. His history mentions wrestling matches, jumping and
ball playing. Children grown to manhood related the story of games with the
Prophet.
He grew up used to hard work. His father was chiefly a farmer in the
Palmyra days, Joseph had to take his share in the labors of the farm. When
their farm labors permitted he sought employment elsewhere. Josiah Stoal
employed him to dig for a lost mine, Clark Chase to dig a well. He writes in
his journal that he was obliged to earn a scant living by the toil of his
hands.
His school education was very meager. He could read, write an imperfect
hand, and knew enough arithmetic for his needs. In the words of Orson Pratt
who lived in his house and became his great defender, "His advantages for
acquiring scientific knowledge were exceedingly small, being limited to a
slight acquaintance with two or three of the common branches of learning. He
could read without much difficulty and write a very imperfect hand; he had a
very limited understanding of the elementary rules of arithmetic. These were
his highest and only attainments; while the rest of those branches so
universally taught in the common schools throughout the United States were
entirely unknown to him." However, he had a fine mind. All who knew him,
friend and foe conceded that his mental ability was high. Under favorable
circumstances he would have used educational opportunities to the full. In his
later years he sought learning in many fields -- languages, law, and others.
From his earliest association with the Church, after the translation of the
Book of Mormon, he urged education upon the people.
In short, Joseph Smith was not better educated than the average boy of
his pioneer period from a family reduced to poverty, inured to toil with
little chance for an education. His training came from his observance of
nature about him and the people whom he met.
His was a Bible reading family. In those days on the frontier, the Bible
was the chief book of the household. Joseph was a Bible reader. That of itself
would aid much in the education of the boy. The writings that he left behind
him show his fine Bible versatility from Genesis to Revelation. In that sense
he grew up a well-educated man, but it would not be suspected that he had a
large or technical vocabulary.
Enemies who have read the Book of Mormon have found its contents to be
beyond the capacity of a boy with such meager training for writing. Therefore
they have set up the theory that some competent person hiding behind Joseph
Smith was the real author of the Book of Mormon. Sidney Rigdon, a man of some
education, a reader, a student, and an orator was picked by many defeated
antagonists, but unsuccessfully, to be the unknown man who really wrote the
Book of Mormon.
If a man of superior learning wrote the Book of Mormon, it would be
reflected in the extent and character of his vocabulary. If the vocabulary
were small and simple, it would be another evidence for the truth of Joseph
Smith's claim that he translated the book from engravings on golden plates.
Every translator catches the idea in the old language and reports it in the
new manner according to the nature of his own speech.
The English language has a multitude of words borrowed from many tongues.
So large is this collection that it has been estimated that in ordinary use,
in speech and writing, not more than one-tenth or one-twentieth of English
words are employed, even by the most learned. Many books and articles on this
subject have been published. Recently a competent author declared that with
one thousand English words all ordinary ideas could be expressed, and that the
common man seldom uses more than five thousand words.
Milton's vocabulary was between seven thousand and eight thousand words.
Some double this number. The translators of Homer's Iliad and Odyssey,
linguistic scholars, used about nine thousand words. There are four thousand
eight hundred in the New Testament; five thousand six hundred forty-two in the
Old Testament. The varying number depends in part on whether inflected forms
of words are included. There are those who think that the Bible has twenty
thousand words, everything counted; and Shakespeare following with eighteen
thousand words. Any translation of any book depends, of course primarily upon
the vocabulary of the translator, since a good translation deals with ideas,
not with words.
Many studies have been made to discover the number of words used by the
average man. Naturally every man uses a number, depending on many factors such
as the parental vocabulary, kind and amount of thinking, companions, and
reading habits. It is pretty generally agreed, however, that on the average a
fairly well-educated man uses about eight thousand words in daily
conversation.
Joseph Smith used only between two thousand and three thousand words in
his written publications. This smaller number would be expected from a
knowledge of his educational opportunities.
An actual count shows (leaving out all inflected forms of words) the
following vocabulary for the Book of Mormon:
General Words 2,896
Persons' Names 245
Place Names 166
Total 3307
1. WHY IS REINCARNATION A FALSE
DOCTRINE?
Reincarnation, often known as metapsychosis, is an ancient doctrine. It
dates from the earliest corruption of truth, from the very dawn of human
history, when mankind first departed from the simple principles of the gospel.
In some form it has existed at all times in all lands. It is an excellent
example of the distortion of beautiful, fundamental truths.
Reincarnation, as commonly taught, means that the spirit or "soul" of a
human being, after the death of the person, and after intervals of varying
duration, returns to earth in another body. This may occur frequently, indeed
may be a continuous, unending process.
Usually it is taught that the spirit inhabits from time to time bodies of
the same species. That is, the spirit of a man will reappear on earth as a
man; a woman as a woman; a human being as a human being. This may not,
however, always be the case. Many believers in reincarnation hold that a
"soul" which is a man today, may be a woman tomorrow, or vice versa. It is
also often taught that the spirit of a man may in the next earthly
incarnation, inhabit the body of a lower animal, say a dog or a cat. There is
not full agreement among reincarnationists on many of these matters.
Under this doctrine our next-door neighbor may be the reincarnation of a
man or a woman who lived centuries ago; our bootblack may be the reincarnation
of one of the great philosophers of the past; our school teacher may have been
an untutored savage a thousand years ago; our present dog, Sanko, may be
nothing else than our dog, Fido, long since dead, in a more recent
incarnation. And what is worse, the animating essence, the "soul," of Sanko,
may be the former "soul" of a Newton, or a Galileo, or a Plato! Or, the wife
who cooks our meals for us, may have been in an earlier reincarnation, the
Queen of Sheba. Or, still more to our confusion, a man's wife might have been
his husband when he was a woman in an earlier reincarnation.
Three doctrines lie at the foundation of belief in reincarnation.
First, the pre-existence of the "soul" of man; second, the
indestructibility of the "soul" of man after death; and, third, the
possibility of constant development of the pre-existent, eternal "soul." These
are all necessary doctrines to the thinking mind. They are supported by divine
revelation. But, in the explanations and applications of these truths, the
proponents of reincarnation have failed dismally, and have shown how the
semblance of truth, becoming untruth, may lead men into vast fields of
deception.
The basic doctrine of pre-existence is always presented in an incomplete
form. Clearly, if the "soul" of man has occupied from time to time successive
and distinct bodies, birth cannot be the beginning of his "soul." There must
be existence before each successive embodiment.
But what about the first incarnation?
One group sidestep the question by saying that before the first
appearance on earth, God created the "soul." That merely means that after all,
the spirit is not really eternal. Since it began on earth, it may end with the
earth.
Another group of believers in reincarnation, sensing the inadequacy of
this explanation, seek refuge in the doctrine that the "souls" of men began
their existence as lower animals, and then they add that "in the lower
kingdoms consciousness evolves in the mass, . . . as these group souls slowly
develop, they continually divide and subdivide." (Cooper, Reincarnation, p.
48.) Finally, by some mysterious process these animals, subdivisions of the
mass, acquire a soul" and become human beings. All of which is merely saying
that there is an "ocean of consciousness," out of which God dips individuals.
Contrast these feeble, lame, and incomprehensible explanations with the
true doctrine of pre-existence, as taught in the gospel of Jesus Christ. The
spirit of man is co-eternal with God. In the eternities before he came on
earth he has been a personality, possessing the power to think and learn to
accept or reject the means by which he could ascend or descend, progress or
retrograde. He has been himself from the endless beginning through all the
waiting eternities.
Reincarnation rests upon an unsound foundation; hence is dangerous, and
should be avoided.
The conditions of reincarnation by which the immortal "soul" may progress
are equally unacceptable. "Reincarnation is a plan whereby imperishable
conscious beings are supplied with physical bodies appropriate to their stage
of growth and through which they can come in contact with the lessons of
physical life." (Ibid., p. 17.) This supplying of bodies is repeated
endlessly. By this doctrine, the body of man is of little consequence. We take
it on, cast it off, and put on another one, much as we do with our old suits
of clothing. The "soul" of man is then really confined to this earth, as in a
prison. Why this should be so, baffles the mind. His sojourn between
incarnations can be of no value to him, since he must return to earth in a
mortal body to gain further experience. He is of the earth, earthy. He cannot
in reality go beyond the earth or physical experiences. Therefore, an infinity
of experiences are beyond his reach. The universe is not his. Such an eternal
"soul" demands a vaster area of understanding and action than the earthly life
affords. There is no freedom in reincarnation.
Reincarnation fails utterly to comprehend the meaning of the human body.
The gospel of Jesus Christ declares that man an eternal spirit,
acquainted with the spiritual world, came upon the earth when he was fitted
and permitted to become acquainted with the material world. To this end he was
given a body of material elements. This body belongs to him eternally, to be
used by him, in a purified form, in his endless progressive journey among
spiritual and material realities. He does not need another. It is a sacred
possession, the home of his eternal spirit. With it, composed of celestialized
material elements, he may forever explore the universe, in all its aspects,
even to the limits of eternity. Without such a body, the immortal spirit would
be handicapped in its victorious progress, in the midst of universal elements,
toward the likeness of God. Reincarnation has gone far afield to explain that
which the Lord has made clear to the human mind.
The doctrine of reincarnation really destroys personality as connected
with earth life. The perpetual passage of spirits from body to body on earth,
implies that the Lord is using the earth as a playground for a few spirits. As
one writer remarks, the soul of the ancient patriarch Seth was probably the
spirit of the great prophet Moses. Thus, individuality on the earth is lost.
Temporal identification is hopelessly confused. There is no end to the
disorder, for the process of reincarnation is unending. That violates the
innate desire, even need, of man, for an individual, personal identity on
earth as in heaven.
By reincarnation the power of God seems also to be limited. He uses the
same, relatively few, spirits over and over again, endlessly, to accomplish
whatever may be his purpose. He seems to be short of material and vague in his
purpose. This is out of harmony with the gospel, which teaches that there is a
host of spirits waiting to take upon themselves mortal bodies, and that the
next stage of existence will come when this has been accomplished.
This doctrine of confusion presents no final objective in life. It seems
to suggest only living over and over again on earth, much the same
experiences, sometimes as a man, sometimes as something else. To what ultimate
state does it lead us? Even in human affairs, soldiers who may fight many a
battle in various places, come at last to an end -- victory or defeat.
Reincarnation sets up no understandable objective of existence, except that we
are advancing; but how and to what end? It reduces the spirit of man to the
position of a treadmill worker in the affairs of the universe. Some say that
the end is nirvana, first held to be extinction of existence; now a fusion
into a mass of security. That does not help.
This is in clearest opposition to the doctrine of progression, which lies
fundamentally in the gospel of the Lord Jesus Christ. The objective of life is
to move toward the likeness of God. Man rises continually. Once on earth, he
experiences earth life, with its joys and sorrows: then bids it farewell, to
enter into another life where he continues with added power, in the advancing
program of existence. He outgrows the past throughout eternal existence.
Reincarnation moves in a circle; the gospel in an ascending spiral. Existence
without a definite objective, but with constant repetitions, is valueless.
Finally, reincarnation is incompatible with the resurrection of the body,
through the redeeming service of Jesus Christ. The continuous changing of
bodies makes the resurrection and any redeeming act, unnecessary. It places
the Christ in the class of fakirs. A Christian cannot believe in
reincarnation. That should be, in itself, a sufficient answer to the question
at the head of this writing.
References: Rt. Reverend Irving S. Cooper, Reincarnation, The Hope of the
World; E. D. Walker, Reincarnation, A Study of Forgotten Truth.
2. IS THERE A MASTER RACE?
The Nazi betrayers of Germany declared that the Germans are a master
race," to whom other nations should be subservient. Indeed, the German word
herrenvolk, used freely during the late war, connotes a people which has
serfs, upon whose toil the herrenvolk live in luxury.
This stupid and insolent claim originated in some conceited brain several
generations ago. It was not, at first, taken seriously by the German people.
But it had such appeal to human vanity that it was fanned into popular favor
by several philosophers. At least one of these, the most often quoted
(Nietzsche), was of unsound mind. Hitler, himself mentally ill, used the
doctrine of German superiority over all other peoples as a bulwark for his
incredibly insane, inhuman ideas which threw the whole world into horrible,
bloody warfare. The recent military defeat of the axis powers has laid low for
the time being, it is hoped forever, the untenable notion of German
superiority among the nations. Belief in a "master race" is an evidence of
ignorance of the long history of man on earth. The procession through the ages
of Egypt, Babylon, Greece, the various nations of Europe, and many others,
refutes the doctrine of the final superiority in any one nation. However, when
power came into the hands of these ignorant and mentally oblique proponents of
the "master race" theory, they entered into this unhappy war much as a goat
butts its head against a solid wall. Ignorance is blind.
Human experience has shown that in all peoples, even in those whom we
call semi-civilized or barbarian, lie powers of body, mind, and spirit, which
may be developed to match our most "civilized" attainments. Cultivation of
these gifts, under the further influence of environment and heredity, will
lift men of every land and clime into greater power. It may take longer with
some than with others, because of their stage of development, but the
possibility of growth is there. As a mass, in innate qualities, there is
little difference among races.
There are highly endowed individuals in every land, whose heads are above
the crowd -- the Platos, Galileos, the Tennysons, who see and do things beyond
their fellows. These are the great men of history upon whose thoughts and
labors our civilization has been built. They are the artists, writers,
scientists, and thinkers who have shaped the lives of the multitudes. They are
the Newtons in their respective fields. They are really the final answer to
the "master race" question, for every nation has produced some of these mighty
minds. They may arise in any society, anywhere. No one nation has built the
world of men as it is. Instead, it is the product of people of many lands.
Nature has not recognized a master race" with geographical or racial
limitations.
The believer in the "master race" thinks too often of bodily prowess. He
is likely to look upon physical strength merely as a means to subjugate his
weaker brother. That has been the mistake of Prussianism. He forgets that the
members of a "master race" must, above all things, be evenly balanced, and
that the developed body is only one mark of superior man. He should also
remember that it is a commonplace of knowledge that many people who are on the
way to civilization, but yet in the lower stages, have great physical vigor.
Witness the Indians of America, the hill tribes of Asia, or the Negroes of
Africa. Bodily vigor depends on wise methods of living, notably simplicity in
diet and occupation. Among Europeans the self-styled "master race" has no
preeminence of physical vigor. Such a claim is idle boasting.
Similarly, no one nation leads in the possibility of intellectual
achievement. Nevertheless, it is here that the proponents of the "master race"
fallacy have made their greatest claims. They would have us believe that the
major conquests by the mind have come from one or a few nations. Even a casual
study shows that the world's intellectual history, in every field of endeavor,
has been written, painted, sculptured, sung, and played by many peoples.
Mental gifts, and those of the emotions, have descended upon poor and rich,
just and unjust, from China to America, with no reference to geography.
In the case of science, for example -- from the leaning Tower of Pisa to
the atom-smashing cyclotron in Berkeley -- at least fourteen nations have been
concerned with the building of modern science, and nearly all nations are
entering the arena.
In the number of notable scientific discoverers, England, France, and
Germany shared about equally; but there were key men in the smaller and less
known countries without whom the others would have been helpless.
Radio, the wonder gift of science, has come to its present perfection by
the labors of men in at least fifteen different countries. Some of the most
important radio discoveries and inventions came from the smaller, less
esteemed lands. The radio results won in any one country, if assembled, would
not give us the radio as at present understood and used. In the number of men
who have contributed greatly to radio, Germany is a very poor third.
Likewise, spiritual outreachings are not peculiar to one country.
Instead, in every land men have sought the gifts of the spirit. Even the
savage has pondered upon the meaning of life. The whence, why, where questions
persist in the thinking of every person, great or small. Men have arisen in
every land, who have tried to formulate the way to happiness, for the benefit
of themselves and their fellow men. And millions of soul-hungry men have
followed them. The religions of Egypt, China, India, and Persia, are examples.
In the Christian world, this eager spirit has resulted in numerous sects to
correct the evident departures from the true gospel of Jesus Christ.
The "master race" claims are sheer poppycock, used by characterless men
to further their own interests. There has never been a monopoly of mastery in
human achievement by any one nation. To claim so is simply to allow the
lawless nationalism to run wild.
Nevertheless, it must be admitted that there is the possibility of a true
"master race" or group, excelling all others in human powers. Its membership
will include all who seek truth, and, having discovered it, set about at any
sacrifice to accept and practise it. They have acquired mastery over
themselves.
The Master of that group will be Jesus, the Christ. Conformity to his
plan of salvation for men will be their law, for thereby they will win the
desired health and strength of body, mind and spirit. Thus they will move
towards perfection.
The objective of this group will be not only to help themselves, but also
to bless all mankind, and to lift all men to their own stature. That is the
difference between the false "master race," and the true redeeming leadership
of the world. The first is selfish; the other unselfish. The first is limited
to one nation; the other covers the world, believing that "of one blood hath
God made all men." The first is of the devil; the other of God.
The "master race" doctrine of the late war was an ugly delusion,
conceived by the powers of evil, whose prince is Satan, the devil.
3. ARE COMMUNISM AND ITS RELATED
"ISMS" PREPARATORY TO THE
UNITED ORDER?
The United Order is the popular name of an economic system revealed to
the Prophet Joseph Smith. It is sometimes called the Order of Enoch, since it
was practiced by that patriarch and his people. It is also spoken of, and more
correctly, as the Law of Consecration because of its vitalizing, directing
principle. (D. & C. 42:32) Its structure and operation, as far as given, are
described in the Doctrine and Covenants notably in sections 42, 51, and 104.
The United Order rests upon the doctrine that spiritual and temporal
activities are based upon the same or similar eternal laws. The laws that
prevail in a spiritual sphere must measurably govern temporal existence. A
Zion on earth can be built only by the application of the laws of the
celestial kingdom. (D. & C. 105:5)
Therefore, since the gospel holds out to all men the promise of eternal
life and the possibility of the same degree of exaltation, if certain laws are
obeyed, it seems reasonable that there must also be laws which, if obeyed,
will enable all men to attain the same degree of temporal salvation. Equality
in the life to come is promised the faithful; equality in life on earth is
also promised if the way of the Lord is followed. This must be so. "For it ye
are not equal in earthly things ye can not be equal in obtaining heavenly
things." (D. & C. 78:6; also 104:15-17)
A full understanding of the United Order requires careful study of the
revelations on the subject. In briefest outline it is formed and operated as
follows: It is organized under Church authority by the voluntary action of a
group of men holding the Holy Priesthood, for themselves and their families.
All officers are drawn from the membership of the order. All members, upon
entrance into the order, pool their resources, that is, place them, as a
consecration, in the common treasury of the order (D. & C. 42:32, 33). Each
man is then given, from the treasury, his "portion" or "inheritance," that is,
the means or capital with which to make a living for himself and his family --
a farm and implements for the farmer, a shop and tools for the mechanic, etc.
(D. & C. 51:3) As the youth within the order grow into maturity they are
likewise given their "inheritances" from the common treasury. His
"inheritance" is deeded to each member; it is his very own; it is private
property. This "inheritance" he is free to use as he chooses. His free agency
is carefully guarded. (D. 8 C. 51:4; 104:73-75) He is under one obligation
only: to be loyal to the order and to be wise and industrious in the use of
the "portion" given him. Especially, the idler has no place in the order. (D.
& C. 75:29)
Should the use of a man's "inheritance" yield a surplus above the needs
of himself, his family, and his business, such surplus is placed in the common
treasury, for the benefit of the order, to provide inheritances for the young,
to care for the unfortunate, and for all ventures and institutions for the
public benefit, as may be approved by the membership of the order.
Should a man, because of insufficient natural endowment, or caught by
uncontrollable circumstances, fail to make his inheritance yield enough to
meet his needs, he would receive assistance from the common treasury. The
fortunate would thus assist the unfortunate. None would be allowed to suffer.
The principles operating in such a "United Order" are almost
self-evident. The order rests upon the acceptance of the gospel, faith in God,
Jesus Christ and the prophet of the restoration, and the moral and spiritual
life required by the gospel. It is formed for the benefit of each individual
member. The members do not exist for the welfare of the order but the order
for their benefit. The equal rights of men to seek prosperity are recognized.
The right of free agency is strictly respected. Every man is given an equal
chance in life as he is given his "inheritance." The unequal powers of man are
acknowledged; but no man is allowed to suffer because of lack of capacity or
natural inhibitions. Relative equality in possessing the material joys of life
is preserved by returning the surplus to the common treasury.
Love of man for man is ever present. In structure the system is not
involved, and in practice relatively simple. But it requires, on the part of
every member, a recognition of the brotherhood of man, and a rigid will for
the common good.
Clearly, the results of the United Order would be most beneficial and
glorious. Not only would the poor and weak be assisted, but that earthly
equality would be brought about which is a necessary preparation for the
celestial world. (D. & C. 78:6, 7) All would have the opportunity of improving
their talents; they would seek one another's interest and do all things with
an eye single to the glory of God. (D. & C. 82:18, 19)
The United Order, under somewhat differing organizations, has actually
been tested by the Church, during short periods, in Ohio, Missouri, and Utah.
Its power to benefit humanity has been demonstrated. But it was also found
that few men were prepared to render full service in such a venture. Men must
cast off their selfishness to be worthy members; they must revise many
traditions handed down through generations of time; and they must build in
their hearts an unwavering love for their fellow men. All this requires
self-discipline over many years. Then, too, persecution from the outside made
it difficult to live under the United Order.
These and other conditions led to the suspension of the order, as a mode
of life. While it is in abeyance, the law of tithing and wise and earliest
cooperation in all affairs of life partially take its place. Yet the United
Order remains the ideal under which Latter-day Saints hope some time to live.
Today it has a practical value as an ideal by which any proposed economic
system may be tested for the degree of its worthiness. The nearer any scheme
for economic betterment conforms to the principles of the United Order, the
more likely it will be to assist mankind in their efforts to attain material
happiness.
It may be observed that the principles appearing in the United Order are
those which are applied more or less completely in a democracy. They are
certainly in opposition to any form of regimentation or dictatorship, since
the order provides personal freedom of action and common consent in all
affairs. (D. & C. 104:21, 71) The student of history will further observe that
the periods of greatest human prosperity have been those in which these
principles have been most nearly approximated.
An emphatic "No!" is the answer to the question at the head of this
chapter. Untruth is never a preparation for truth. Modern communism, facism,
nazism, socialism, and other related systems, are all the same in essential
theory. They oppose religion, except as they themselves claim to be
revelations, and they reject Christian morality. They prohibit free speech and
action; eliminate private ownership and initiative; hold without exception the
state above the individual; regiment the people; allow the strong to dominate
the weak; they take government out of the hands of the governed, and place it
in the hands of a self-appointed, selfish, self-styled, super-group, and they
culminate in dictatorships. The free agent has no place in their systems.
Their claim that they believe in human equality, as shown by their tyrannical
behavior, is false. Force and terrorism are their weapons. All that makes for
human security and happiness is destroyed.
One need only read the published philosophies of these "isms," and
observe them in action, to confirm the above statements. From Plato to Marx
and Nietzsche, the same story is told, one of high-sounding objective, but in
practice one of subjection of the common man to a self-appointed guardian,
masquerading in the stolen robes of human equality -- wolves in sheep's
clothing.
In stern opposition to these political "isms" is the plan provided by the
Lord. As one studies the United Order, the more evident becomes its power for
human welfare, for developing human lives, and for providing the prosperity
needed on the path of progress. It makes possible the things for which the
human soul most hungers. It stands secure and firm above the imperfect
inventions of men. It is a mighty and marvelous evidence of the divine
inspiration of the Prophet Joseph Smith.
Not communism and its brood, but faithful living within the Church of
Christ reestablished in these latter days, is the preparation for the coming
of the United Order. There is no other adequate and acceptable preparation.
And let it be remembered that the coming will be authorized through the
revelation of the Lord to the President of the Church and not from any other
source.
1. WHEREIN LAY THE GREATNESS OF
BRIGHAM YOUNG?
Brigham Young is recognized the world over as a man who rendered high
service to his generation. Generally he is looked upon as a mighty leader of
men, and the world's foremost colonizer. More careful students of his life and
labors hold him also to be a master in religious philosophy. (See Discourses
of Brigham Young.) All admit, whether friend or foe, that he belongs among the
world's greatest men.
Since Brigham Young, to the age of thirty-three, was a modest carpenter,
painter, and glazier in the humble villages of Port Byron and Mendon, New
York, men have wondered how he was able to perform the Herculean labors of his
life, and to rise to world eminence. The usual explanation has been that he
was highly gifted, and that his life's accomplishments were due to the
exercise of this natural endowment.
However, this explanation of Brigham Young is not sufficient. Gifted he
was, there can be no doubt about that. But, the world is full of gifted men.
Hosts of people, performing the average duties of life, have rich talents. The
gifts of God are widely and profusely distributed. That is one reason why,
when emergencies arise, leaders are found without much searching. Something
more than a high natural endowment is necessary to achieve greatness in world
or private affairs.
Some say that opportunity is necessary for a person to rise to greatness.
True, when the gospel found Brigham Young, he began to show the power within
him. Later, when he was called into the Quorum of the Twelve Apostles,
responsibility and opportunity shaped his talents to meet the issues of the
day. When, in the prime of his manhood, he was made the leader of the Church,
he met the then overpowering problems of the Church in the masterful manner
that has made him one of the earth's great ones. But, another man, of equal
ability and under similar circumstances, might have failed where Brigham Young
succeeded. There was something more than natural endowment and opportunity
that lifted the colonizer of the West into huge accomplishment, winning
world-wide acclaim.
Two basic qualities made Brigham Young capable of his tremendous world
service. All other qualities utilized by him were derivatives of these two.
The first of these was his love of truth. Truth, the impelling passion of
his life, was placed above all else. From his youth to the end of his days, he
sought truth to guide him. When the Book of Mormon first came to him, with its
attendant restoration, in its purity, of the gospel of Jesus Christ, he did
not accept the offering at once. Through two long years he studied the book
and examined the foundations of the newly organized Church. At last, convinced
of the truth of the claims of Joseph Smith, he entered the waters of baptism.
When he did so, he sacrificed much of a temporal nature. He became a humble
member of a small, already hated group, with no prospects of earthly
advancement. He could not then foresee that within three years he would be
called to a position of leadership in the Church. But, all that did not count,
for he had found the truth!
Throughout his life he spoke of truth with an exuberance of love that
thrilled his hearers, and thrills the readers today.
"Our doctrine and practice is, and I have made it mine through life -- to
receive truth no matter where it comes from." (Discourses of Brigham Young, p.
11, 1943 edition)
"The Gospel is a fountain of truth, and truth is what we are after."
(Ibid., p. 9)
"`Where is your code, your particular creed?' says one. It fills
eternity; it is all truth in heaven on earth or in hell. This is `Mormonism.'
It embraces every true science; all true philosophy." (Ibid., p. 2)
"There is no truth but what belongs to the Gospel. It is life, eternal
life; it is bliss; it is the fulness of all things in the gods and in the
eternities of the gods." (Ibid., p 3.)
"Be willing to receive the truth, let it come from whom it may; no
difference, not a particle. Just as soon receive the Gospel from Joseph Smith
as from Peter, who lived in the days of Jesus. Receive it from one man as soon
as another." (Ibid., p. 11)
In eloquent words he placed God as the source of all truth: "God is the
source, the fountain of all intelligence, no matter who possesses it. All have
derived what intelligence, light, power, and existence they have from God.
(Ibid., p. 18)
"He is our Heavenly Father; he is also our God, and the Maker and
upholder of all things in heaven and on earth. He sends forth his counsels and
extends his providences to all living. He is the Supreme Controller of the
universe. At his rebuke the sea is dried up, and the rivers become a
wilderness. He measures the waters in the hollow of his hand, and meteth out
heaven with a span, and comprehendeth the dust of the earth in a measure, and
weigheth the mountains in scales, and the hills in a balance; the nations to
him are as a drop in a bucket, and he taketh up the isles as a very little
thing; the hairs of our heads are numbered by him, and not a sparrow falleth
to the ground without our Father; and he knoweth every thought and intent of
the hearts of all living, for he is everywhere present by the power of his
Spirit -- his minister, the Holy Ghost. He is the Father of all, is above all,
through all, and in all, he knoweth all things pertaining to this earth, and
he knows all things pertaining to millions of earths like this." (Ibid., p.
19)
This surrender to truth with the existence of God as the supreme truth,
is the first key to Brigham Young's achievements. There is really no other
approach to lasting eminence in attainment or leadership. Fame based upon
untruth is transient and worthless. This is confirmed by human history. Only
those whose feet have rested upon truth, and whose weapon in every affair has
been drawn from truth, are secure in the halls of fame.
The second quality that explains the remarkably successful career of
Brigham Young was his strict and complete obedience to truth. He held, and
correctly, that truth unused has no value in human life.
Truth once found was eagerly obeyed, that is, used. Obedience to truth,
whether discovered by man, or received by revelation from God, became the
pattern, practice, and concern of Brigham Young's life. His every act and
decision squared with truth. He did not therefore choose the easiest path to
personal welfare; he followed the way of truth though sometimes thorny.
He understood that many a man knows truth, but does not obey it. Many
know that the restored gospel is true but fail to join the Church. Thousands
violate the demands of truth, to satisfy their appetites or improper impulses.
Brigham Young is reputed to have had a strong will. That was needed in
the conquest of the desert. Many have failed to understand that in the
exercise of his will power he was not autocratic, but firmly determined that
truth should be obeyed, so that success could be won in the fierce battle with
the wilderness, and with the appetites of men.
The whole world would prosper exceedingly if every man in his life had a
will for truth. It is the flabby adherence to truth, or righteousness, the
expression of truth, that lies at the bottom of all human disasters.
"Truth is obeyed when it is lived." (Journal of Discourses, vol. 7, p.
55)
"A mere theory amounts to but little, while practice and obedience have
to do with stern realities." (Ibid., vol. 9, p. 330)
"Some of you may ask, `Is there a single ordinance to be dispensed with?
Is there one of the commandments that God has enjoined upon the people, that
he will excuse them from obeying?' Not one, no matter how trifling or small in
our own estimation. No matter if we esteem them non-essential, or least or
last of all the commandments of the house of God, we are under obligation to
observe them." (Discourses of Brigham Young, p. 222)
Since the restored gospel contains truth, its welfare necessarily was
foremost in all that he did. So complete was his obedience to external truth
that all earthly desires had to take second place. Thus:
"I am not bound to wife or child to house or farm, or anything
else on the face of the earth, but the Gospel of the Son of God. I
have enlisted all in this cause, and it is in my heart, and here is
my treasure." (Journal of Discourses, vol. 14, p. 19)
His life was laborious, especially after the burden of leadership fell
upon him. Change, travel, service to others crowded his life. But, it was done
cheerfully in the cause of truth. He must obey the truth that he had found.
"As I have frequently thought and said, when duty requires I am happy in
going from home, and I am happy in returning, for it is my greatest joy and
comfort to do what the Lord requires of me, and what I know to be my duty, no
matter what it is, if the Lord requires it of me. This course gives joy and
peace. When this principle becomes the acting principle of all the Saints, we
shall find that Zion is here; we shall be in the midst of it; we shall enjoy
it." (Ibid., vol. 3, p. 191)
These two governing principles of his life -- loving truth, as God's
gift, above all else; and obeying truth at any cost -- explain the success
that attended Brigham Young. He cannot well be understood unless it is
comprehended that these two principles gave power, to every motive and action
of his life. That which he did, temporally and spiritually, was hammered out
on the anvil of obeyed truth.
Not all are called to high positions of leadership, but everyone can
attain honorable distinction in his calling, whatever it may be, if his life
is governed by these two principles. That is the important lesson from the
notable life of Brigham Young.
2. WHAT DID THE PIONEERS CONTRIBUTE
TO THE WELFARE OF OTHERS?
In their westward march from New York State to the Salt Lake Valley, and
by ocean to California, the Latter-day Saints established farms, founded
cities, and built notable public buildings. Civilization followed in their
trail. The states of New York, Ohio, Illinois, Missouri, Iowa, Nebraska,
Wyoming, Idaho, Utah, Nevada, Arizona, and California have all profited
directly from the pioneers. When at last they found partial peace in the
valleys of the Great Basin of North America, they set up practices for their
own survival which have become of worldwide benefit. Their pioneer toil became
a blessing to all the peoples of the earth.
In all their journeyings the living power of the restored gospel was
manifested. Despite a persecution unequalled in modern history, the Saints
remained faithful to the new-found truth. They might be driven brutally from
place to place into the heartless desert, their cities destroyed, their women
ravished, their temples violated, their homes laid waste -- but their certain
knowledge of the truth of the gospel restored by the Prophet Joseph Smith
remained unchanged. Indeed under persecution this knowledge flamed higher, and
became an increasing witness of the reality of the new message from heaven to
earth. Thoughtful people everywhere, seeing this, knew that in their religion
lay the power of truth, which may yet restore peace on earth. This will always
be the main contribution of the Latter-day Saints.
In the conquest of the arid and semi-arid area of America, the Latter-day
Saints made the United States one land. The two seaboards, Atlantic and
Pacific, were at the time of the pioneers separated by a vast area supposed to
be unsuitable for successful human settlement. There was no continuity of home
and industrial life between the two seaboards. They were separated by deserts
and mountains that promised to remain hunting grounds for the trapper and
pleasure seeker. Then came the Latter-day Saints and showed how the desert
could be tamed. The lessons of the pioneers were quickly taken up; the West
was invaded by settlers, by slow but steady degrees, until today "from sea to
sea" homes touch homes, and America is one continuous land of prosperous
people. It was a glorious gift of the pioneers to their country which they
believed to have been founded under divine inspiration.
The experiences of the pioneers served also the needs of the people
beyond the seas. One-half of the earth's land surface receives a precipitation
of less than twenty inches of water annually. We live on a dry earth. This is
true on every continent. America is no exception. Fully two-fifths of the
United States lie under an annual rainfall of less than twenty inches.
A precipitation under twenty inches, annually, is insufficient, unless
conserved by special methods of tillage, to support crops in any degree
comparable with crop yields of the humid region. Since water is so important a
factor in plant growth, it has followed that the more humid regions of earth
have been sought out as places for human settlement, not because of the
greater attractiveness from the point of view of climate or soil fertility,
but because of the greater ease in securing large crop yields. The civilized
world was waiting, when the pioneers undertook their work in the American west
for modern methods by which the equally attractive other dry lands of the
earth might be made to serve human needs better than in the past.
This was the first problem of the pioneers. Naturally they turned first
of all to the ancient art of irrigation -- the artificial application of water
to lands for the purpose of producing large and steady crop yields whenever
the rainfall is insufficient to meet the full water requirements of crops. A
system of irrigation was set up through the pioneer years, on which rest
nearly all later irrigation developments throughout the world. Ancient,
time-honored laws, like the one that water in a flowing stream must not be
diverted from its main channel, had to be abrogated; substitute laws, like
that of the beneficial use of water, fitting the needs of the day needed
formulation; proper supervision of the delivery and use of water on lands were
to be devised; questions of ownership of water, whether a separate commodity
or adhering to the land required answer; and methods of human social
organization under the canal demanded attention.
Courageously and intelligently, the pioneers tackled these problems, and
in the end gave to the world a set of irrigation principles and practices,
used in one form or another by every section under a low rainfall which means
every continent of earth.
Irrigation, however, did not solve the whole agricultural problem. There
is not enough water flowing in streams and rivers, anywhere in the arid and
semi-arid regions to irrigate more than perhaps one-tenth of the lands in need
of the artificial application of water. What about the remaining nine-tenths
of this fertile but dry area? With irrigation well under way, many pioneers
turned to this problem. It was found that under certain methods of tillage
fair crops could he obtained when the annual rainfall was twelve inches or
even less, depending on various conditions. This system became known as dry
farming. Like irrigation, dry farming is of great antiquity, but primitive
methods have limited its practice, and made it hazardous. The work of the
Latter-day Saints, in this field has been heralded far and wide, and been the
means of bringing under profitable production millions of acres of land in
every continent.
The pioneers belonged to the civilization that Anglo-Saxon peoples had
won for themselves through centuries of struggle. The gains in that struggle
they must maintain. The stark, forbidding desert must be subdued, but not at
the price of civilized life and living. Somehow, they must hold on to their
social, economic, and spiritual possessions on the conquered desert as well as
they had in humid regions. That was the challenge to the pioneers -- to build
communities of modern, civilized people under the ditch, comparable or
superior to those of the rainfall regions from which they came. That
accomplishment was a great contribution to the world's welfare, a great lesson
to the workers on the half of the earth's surface lying under a low rainfall.
How that was done will yet be the theme of many a book and lecture.
Hundreds of peaceful villages, with schools, churches, and the public park;
remains of factories and other industries; a people who stand foremost among
all people, anywhere under the sun, in educational standing -- all these are
silent witnesses of the success of the pioneers in learning how, though in the
desert, to live a full life.
As their work is studied, the eternal principles of their success stand
out boldly. Only by co-operation can the tasks beyond the strength of a single
man be accomplished. Industry is demanded by every successful enterprise.
Education enables work to be done properly. Faith in God brings to weak,
mortal man power to do, and happiness to enjoy, that make all effort
worthwhile. These were the cornerstones on which they built faith, education,
industry, and co-operation.
The pioneers came to the Great Basin of North America in search of a land
of peace. Out of their necessary toil for self-support, came great
contributions to general human welfare America was made one continuous land;
the one-half of the earth lying under a low rainfall was taught how the desert
can be conquered; all mankind were shown the cornerstones of success in every
endeavor; and the path to divine joy on earth and beyond was laid bare.
Thank God for the pioneers!
3. WHY DID THE CHURCH PRACTICE
PLURAL MARRIAGE IN EARLIER DAYS?
Plural marriage was practiced by between two and four percent of the
Church membership from 1843 to 1890 (according to the Utah Commission
appointed by Congress). In the latter year the Supreme Court of the United
States affirmed the constitutionality of the congressional laws against the
practice. Obedience to constitutional law is a fundamental tenet of the
Church. (D. & C. 98:5, 6) Therefore, after Wilford Woodruff had sought
guidance from the Lord, the Church suspended the practice. However, it had
been declared, long before, that the Church would cease the practice if
constitutional laws against it were enacted. For example, "Would it be right
for the Latter-day Saints to marry a plurality of wives in any of the states
or territories, or nations, where such practices are prohibited by the laws of
man? We answer `No, it would not be right'; for we are commanded to be subject
to the powers that be . . . unless their laws are unrighteous." (Orson Pratt,
The Seer, p. 111, June, 1853) Today any Church member who enters into plural
marriage or who teaches its propriety in these days is promptly
excommunicated.
Plural marriage has been a subject of wide and frequent comment. Members
of the Church unfamiliar with its history, and many non-members, have set up
fallacious reasons for the origin of this system of marriage among the
Latter-day Saints.
The most common of these conjectures is that the Church, through plural
marriage, sought to provide husbands for its large surplus of female members.
The implied assumption in this theory, that there have been more female than
male members in the Church, is not supported by existing evidence. On the
contrary, there seem always to have been more males than females in the
Church. Families -- father, mother, and children -- have most commonly joined
the Church. Of course, many single women have become converts, but also many
single men.
The United States census records from 1850 to 1940, and all available
Church records, uniformly show a preponderance of males in Utah, and in the
Church. Indeed, the excess in Utah has usually been larger than for the whole
United States, as would be expected in a pioneer state. The births within the
Church obey the usual population law -- a slight excess of males. Orson Pratt,
writing in 1853 from direct knowledge of Utah conditions, when the excess of
females was supposedly the highest, declares against the opinion that females
outnumbered the males in Utah. (The Seer, p. 110) The theory that plural
marriage was a consequence of a surplus of female Church members fails from
lack of evidence.
Another theory holds that plural marriage resulted from licentiousness of
the Church leaders. This is refuted by the evidence at hand. The founders and
early leaders of the Church were reared under the strictly monogamic system of
New England. Plural marriage seemed to them an unholy and repellent practice.
Joseph Smith has told that he hesitated to enter the system until he was
warned of his destruction if he did not obey. (Jenson, Historical Record
5:222) Brigham Young said that he felt, when the doctrine was revealed to him,
that he would rather die than take plural wives. (Life Story of Brigham Young,
Gates and Widtsoe, p. 242) Others of the early Church leaders to whom the
principle was first taught have related their feeling of resistance to the
practice. Undoubtedly the women felt much the same about the practice.
However, numerous plural wives have testified to the high moral tone of their
relationship with their husbands. Not only was every wife equal in property
rights, but also treated with equal deference, and all children were educated
and recognized equally. Mormon plural marriage bore no resemblance to the lewd
life of the man to whom woman is but a subject for his lusts. Women were not
forced into plural marriage. They entered it voluntarily, with open eyes. The
men and women, with very few exceptions, who lived in plural marriage, were
clean and high-minded. Their descendants, tens of thousands of whom are
living, worthy citizens of the land, are proud of their heritage. The story of
the Latter-day Saints, fully available, when read by honest men and women,
decries the theory that plural marriage was a product of licentiousness or
sensuality.
There is a friendlier, but equally untenable view relative to the origin
of plural marriage. It is contended that on the frontier, where the Church
spent its earlier years, men were often unlettered, rough in talk and walk,
unattractive to refined women. Female converts to the Church, coming into the
pioneer wilderness, dreaded the possible life-long association with such men
and the rearing of their children under the example and influence of an
uncouth father. They would much prefer to share a finer type of man with
another woman. To permit this, it is suggested that plural marriage was
instituted. The ready answer is that the great majority of men who joined the
Church were superior, spiritually inclined seekers after truth and all the
better things of life. Only such men would be led to investigate the restored
gospel and to face the sacrifices that membership in the Church would require.
Under such conditions, since, as has been stated, there was no surplus of
women in Mormon pioneer communities, there was no need of mating with the
rough element, which admittedly existed outside of the Church.
Another conjecture is that the people were few in number and that the
Church, desiring greater numbers, permitted the practice so that a phenomenal
increase in population could be attained. This is not defensible, since there
was no surplus of women.
The simple truth and the only acceptable explanation, is that the
principle of plural marriage came as a revelation from the Lord to the Prophet
Joseph Smith for the Church. It was one of many principles so communicated to
the Prophet. It was not man-made. It was early submitted to several of his
associates, and later, when safety permitted, to the Church as a whole.
The members of the Church had personal testimonies of the divine calling
of the Prophet Joseph Smith. They had individually accepted the gospel as
restored through the Prophet. When he announced a doctrine as revelation
coming from above, the people, being already convinced of the reality of
Joseph's prophetic calling and power, accepted the new doctrine and attempted
to put it into practice. Members of the Church who were permitted to take
plural wives, did so because they believed that they were obeying a
commandment of God. That faith gave them strength to meet the many problems
arising from plurality, and to resist the encroachments of enemies upon their
sacred right of freedom of religious belief and practice.
We do not understand why the Lord commanded the practice of plural
marriage. Some have suggested that it was a means of trying and refining the
people through the persecution that followed. Certainly, one must have had
faith in the divine origin of the Church to enter it. Another suggested
explanation is based upon the doctrine of pre-existence. In the spirit world
are countless numbers of spirits waiting for their descent into mortality, to
secure earth bodies as a means of further progress. These unborn spirits
desired the best possible parentage. Those assuming plural marriage almost
invariably were the finest types in the community Only men who were most
worthy in their lives were permitted to take plural wives; and usually only
women of great faith and pure lives were willing to become members of a plural
household. (It should be remembered that permission to enter the system was
granted only by the President of the Church, and after careful examination of
the candidate.) However, this is but another attempted explanation by man of a
divine action.
It may be mentioned that eugenic studies have shown the children of
polygamous parents to be above the average, physically and mentally. And the
percentage of happy plural households was higher than that of monogamous
families.
The principle of plural marriage came by revelation from the Lord. That
is the reason why the Church practiced it. It ceased when the Lord so directed
through the then living Prophet. The Church lives, moves, and has its being in
revelation.
4. WHERE WAS THE GARDEN OF EDEN?
Adam and Eve, the progenitors of the human race, were placed by God in
the "Garden of Eden."
And the Lord God planted a garden eastward in Eden; and there he put the
man whom he had formed. And out of the ground made the Lord God to grow every
tree that is pleasant to the sight, and good for food; the tree of life also
in the midst of the garden, and the tree of knowledge of good and evil.
(Genesis 2:8-9)
This very brief statement would lead the reader to believe that Eden may
have been the name of a large area of land, perhaps a country or continent, in
which a garden of limited area was set aside and "planted" for the use of Adam
and Eve.
For many generations Bible students have searched for the location of
this home of our first parents. The geography of every continent has been
studied minutely in the hope that the location of Eden and its garden might be
found. Articles, pamphlets, and books have been written on the subject, but
without acceptable conclusions.
The clues that might lead to a discovery are few. The account says that
the garden was "eastward" in Eden. What is east or west in such a story
depends on the place of the author at the time of writing, since no fixed
point is mentioned. It is a fair assumption that the word "eastward" has quite
another meaning, so far unknown, than the usual one of direction.
Another clue, which at first promised more, is the statement that
. . . a river went out of Eden to water the garden; and from
thence it was parted, and became into four heads. The name of the
first is Pison . . . which compasseth the whole land of Havilah . .
. the name of the second river is Gihon . . . that compasseth the
whole land of Ethiopia. And the name of the third river is Hiddekel
which goeth toward the east Assyria. And the fourth river is
Euphrates. (Genesis 2:10-14)
Despite the apparently specific descriptions given, this clue has not led
to the location of the Garden of Eden. Careful scholars have not been able to
identify any of the four rivers with certainty. None of the rivers mentioned
fits into the lands now known. Since the historically well-known names of
Euphrates, Assyria, and Ethiopia do not fit into the use of them in the Garden
of Eden story, it is more than probable that they are ancient names variously
applied in later times. Clearly, these rivers and countries belong to early
ages of the world's history, and do not apply to present-day terminology.
The river which watered the Garden of Eden "went out of Eden," probably
out of the country of Eden, not necessarily out of the Garden of Eden. The
following statement, that it was parted into "four heads," may refer to a
condition at the headwaters area, not within the garden.
In dismay at the failure to locate the garden of Adam and Eve from the
description given in Genesis, many students have attempted to spiritualize the
whole story. The garden was not, they say, a place on earth, but a heavenly
abode, in which the drama of "the fall" was enacted. Others insist that
everything in the Bible account of the Garden should be given a symbolic
meaning. That is, the events recorded did not really happen anywhere; they
were invented as symbols of truth.
In short, the world's scholarship admits that it cannot answer the
question, where was the Garden of Eden.
In 1831, the Prophet Joseph Smith received a revelation designating the
place called Independence, Jackson County, Missouri, as the center place of
the kingdom of God on the western hemisphere. A city called Zion or the New
Jerusalem would there be built. There also, the foremost temple to the Lord
should be erected. From the temple in Zion the law of the Lord would issue, as
the word of the Lord would come from Jerusalem. (D. & C. 57:1-3; Isaiah 2:3;
Micah 4:2; History of the Church, 1:188)
Later, the Prophet designated "Spring Hill," a hill of eminence about
fifty or sixty miles north and somewhat to the east of Independence, as
Adam-ondi-Ahman, . . . the place where Adam shall come to visit his people, or
the Ancient of Days shall sit, as spoken of by Daniel the prophet." (D. & C.
116) In a revelation to the Prophet, an early event in the history of mankind,
occurring near Adam-ondi-Ahman, was told:
Three years previous to the death of Adam, he called Seth,
Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all
high priests, with the residue of his posterity who were righteous,
into the valley of Adam-ondi-Ahman, and there bestowed upon them his
last blessing. (D. & C. 107:5)
Since Adam called together seven generations of his descendants at
Adam-ondi-Ahman, it can well be believed that there was his old homestead. If
so, the Garden of Eden was probably not far distant, for it was the entrance
at the east of the Garden which was closed against them at the time of the
"fall." (Genesis 3:24) In fact, it has been commonly understood among the
Latter-day Saints, from the teachings of the Prophet, that the temple was to
be built in or near the location of the Garden of Eden.
That the Prophet actually taught that the Garden of Eden was in or near
Independence, Missouri, is amply testified to by many who knew and heard him.
Heber C. Kimball, close associate and friend of the Prophet, said on one
occasion:
The spot chosen for the Garden of Eden was Jackson Country, in
the state of Missouri, where Independence now stands; it was
occupied in the morn of creation by Adam and his associates, who
came with him for the express purpose of peopling this earth.
(Journal of Discourses, 10:235)
Brigham Young, also a close associate of the Prophet, testified
similarly:
In the beginning, after this earth was prepared for man, the
Lord commenced his work upon what is now called the American
continent, where the Garden of Eden was made. In the days of Noah,
in the days of the Boating of the ark, he took the people to another
part of the earth. (Discourses, p. 102)
In conversation with Orson Hyde, on March 15, 1857, President Young said:
You have been both to Jerusalem and Zion, and seen both. I have
not seen either, for I have never been in Jackson County. Now it is
a pleasant thing to think of and to know where the Garden of Eden
was. Did you ever think of it? I do not think many do, for in
Jackson County was the Garden of Eden. Joseph has declared this, and
I am as much bound to believe that as to believe that Joseph was a
prophet of God. (Journal History, March 15, 1857)
That is the position of the Latter-day Saints today, with respect to the
much-discussed location of the Garden of Eden.
Adam, after his expulsion from the Garden of Eden, lived in the vicinity
of the great Missouri and Mississippi rivers. As his descendants multiplied,
they would naturally settle along the fertile and climatically acceptable
river valleys. When the flood came in the days of Noah, the Mississippi
drainage must have increased to a tremendous volume, quite in harmony with the
Biblical account. Noah's ark would be floated on the mighty, rushing waters,
towards the Gulf of Mexico. With favorable winds, it would cross the Atlantic
to the Eastern continents. There the human race, in its second start on earth,
began to multiply and fill the earth.
The location of the Garden of Eden in America, and at Independence,
Missouri, clears up many a problem which the Bible account of Eden and its
garden has left in the minds of students.
5. WHO ARE THE CHILDREN OF ABRAHAM?
Abraham, the son of Terah, lived in the city of the Chaldees. The family
of Abraham had turned from righteousness and had become idolators. Abraham
therefore, himself a follower of God's truth, preached righteousness to them
but without avail. For his insistence upon the worship of the only true and
Living God, he was persecuted and his life sought. So intense was the hatred
of the idolators that it was only by the intervention of the Lord that he was
saved from being offered up as a sacrifice to the idols of the people.
Abraham was a chosen spirit, destined to be a great leader of the work of
the Lord. He was commanded to move into another land to be shown him, where he
might be free to worship the Lord of earth and the heavens. The Lord at that
time gave Abraham a blessing which has sounded through the centuries and to
which all Christians cling: "And I will make of thee a great nation, and I
will bless thee, and make thy name great; and thou shalt be a blessing:
"And I will bless them that bless thee, and curse him that curseth thee
and in thee shall all families of the earth be blessed."
In obedience to God's command, Abraham, with believing members of his
family, moved into the promised land known to us as Palestine.
In this new and strange land, Abraham became a mighty prince. He
received the higher priesthood from Melchizedek himself, to whom he also paid
"tithes."
After he was well settled, the promise that the Lord had made to him was
reiterated, especially on an occasion when the Lord communed with him.
"And the Lord said, Shall I hide from Abraham that thing which I do;
"Seeing that Abraham shall surely become a great and mighty nation, and
all the nations of the earth shall be blessed in him?
"For I knew him, that he will command his children and his household
after him, and they shall keep the way of the Lord, to do justice and
judgment; that the Lord may bring upon Abraham that which he hath spoken of
him."
The promise that in him all nations should be blessed, brought Abraham's
work beyond that of flesh and blood relationships. It made of him a universal
figure in the Lord's plan of salvation for all who were sent upon the earth.
It would seem that the acceptance of the knowledge of the gospel, and the
possession of the priesthood which Abraham bore would make all mankind heirs
to the blessings promised Abraham.
Modern revelation has confirmed this view and has cleared up the true
meaning of the phrase, "in thee and thy seed." In the Book of Abraham,
translated from Egyptian papyrus by Joseph Smith, the following statement is
made: "My name is Jehovah, and I know the end from the beginning; therefore my
hand shall be over thee.
"And I will make of thee a great nation, and I will bless thee above
measure, and make thy name great among all nations, and thou shalt be a
blessing unto thy seed after thee, that in their hands they shall bear this
ministry and Priesthood unto all nations;
"And I will bless them through thy name; for as many as receive this
Gospel shall be called after thy name, and shall be accounted thy seed, and
shall rise up and bless thee, as their father:"
There can be no misunderstanding of this statement. All who accept the
gospel become by adoption members of the family of Abraham.
Moreover, there is in the opinion of many, in this process of adoption, a
subtle change in the body as well as in the spirit which makes a person a true
heir of the promises to Abraham. This was the view also of the Prophet Joseph
Smith, in a discourse on the two comforters. "The effect of the Holy Ghost
upon a Gentile is to purge out the old blood, and make him actually of the
seed of Abraham." This is reflected in the patriarchal blessings of the
Church which generally assign nearly all persons to one or the other of the
tribes of Jacob, direct descendants of Abraham.
This understanding of the promise to Abraham places a heavy
responsibility upon all who accept the gospel. As children of Abraham, they
are under obligation to do the works of Abraham. The waters of baptism carry
with them the promise on the part of the candidate that he will conform his
life to the gospel of Jesus Christ, which of course was the gospel given,
accepted, and practised by Father Abraham.
The oft-asked question, "Who are the children of Abraham?" is well
answered in light of the revealed gospel.
All who accept God's plan for his children on earth and who live it are
the children of Abraham. Those who reject the gospel, whether children in the
flesh, or others, forfeit the promises made to Abraham and are not children of
Abraham.
6. ARE THERE GUARDIAN ANGELS?
There are hosts of personages in the unseen world.
Among these, many are used by the Lord as messengers to accomplish his
purposes. This doctrine is substantiated by numerous statements in the
standard Church works and in sermons by Church leaders.
There are at least three classes of angels: spirits who have not yet
attained to the earth estate, and do not possess celestialized earthly bodies;
personages who have lived on earth, but have not yet been resurrected; and
those who have gone through the earth experience and have been resurrected.
Occasionally, also, holy men, yet living, are spoken of in the scriptures, as
angels.
It is generally believed that angels who come on earth for any purpose
whatsoever are beings who have lived on it. This is confirmed by the Prophet
Joseph Smith, who said, "There are no angels who minister to this earth but
those who do belong or have belonged to it." (D. & C. 130:5)
President Joseph F. Smith said:
Therefore, when messengers are sent to minister to the
inhabitants of this earth, they are not strangers, but from the
ranks of our kindred friends, and fellow-beings and fellow-servants.
The ancient prophets who died were those who came to visit their
fellow creatures upon the earth. They came to Abraham, to Isaac, and
to Jacob; it was such beings -- holy beings if you please -- who
waited upon the Savior and administered to him on the Mount. The
angel that visited John, when an exile, was one who had been here,
who had toiled and suffered in common with the people of God; for
you remember that John . . . was about to fall down and worship him,
but was peremptorily forbidden to do so. "See thou do it not: for I
am thy fellowservant, and of thy brethren the prophets. . . ." (Rev.
22:9) (Gospel Doctrine, pp. 435, 436)
President Joseph F. Smith suggested that it is possible that our departed
loved ones may be sent to help us who yet live on earth.
Our fathers and mothers, brothers, sisters and friends who have
passed away from this earth, having been faithful, and worthy to
enjoy these rights and privileges, may have a mission given them to
visit their friends and relatives upon the earth again, bringing
from the divine presence messages of love, of warning, of reproof or
instruction, to those whom they had learned to love in the flesh.
(Gospel Doctrine, p. 436)
The purposes of angelic visitors are many. An angel was set to guard the
way of the tree of life (Gen. 3:24); to remonstrate with Balaam (Num.
22:22-27); to announce the birth of Samson (Judges 13), of John the Baptist
(Luke 1:11-20) and of Jesus (Matt. 1:20-21); to warn Joseph to escape with
Jesus into Egypt (Matt. 2:13); to teach Peter the universality of the gospel
(Acts 10:3). Angels were means of revelation in ancient days. They guided
Nephi and other Book of Mormon characters. In our day Moroni visited Joseph
Smith; and he had other angelic visitors, who instructed him in the gospel and
in his work.
It would appear also from numerous statements that angels have often been
sent out to execute judgments upon the wicked. David sang, "Let them be as
chaff before the wind: and let the angel of the Lord chase them. Let their way
be dark and slippery: and let the angel of the Lord persecute them." (Psalms
35:5, 6) Angels were sent to destroy Sodom (Gen. 19:1-25); and to smite the
Assyrians (II Kings 19:35). The Savior himself said, "The Son of man shall
send forth his angels, and they shall gather out of his kingdom all things
that offend, and them which do iniquity." (Matt. 13:41)
However, the main service of angels on earth is clearly to be helpers to
humankind. They are watchmen, protecting and ministering to us in hours of
need. John Taylor says, "The angels are our watchmen, for Satan said to Jesus:
`He shall give his angels charge concerning thee: and in their hands they
shall bear thee up, lest at any time thou dash thy foot against a stone.'
(Matt. 4:6) It would seem from a careful perusal of the scriptures, that the
angels, while God has Saints upon the earth, stay in this lower world to ward
off evil." (The Gospel Kingdom, p. 31) The scriptures are replete with
evidence, that these heavenly visitors are ministering angels for the
righteous. Thus an angel brought courage to Hagar (Gen. 16:7); food to Elijah
(1 Kings 19:5-8); protected Daniel against the lions (Dan. 6:22); and secured
the release of Peter from prison. (Acts 12:17)
Undoubtedly angels often guard us from accidents and harm, from
temptation and sin. They may properly be spoken of as guardian angels. Many
people have borne and may bear testimony to the guidance and protection that
they have received from sources beyond their natural vision. Without the help
that we receive from the constant presence of the Holy Spirit, and from
possible holy angels, the difficulties of life would be greatly multiplied.
The common belief, however, that to every person born into the world is
assigned a guardian angel to be with that person constantly, is not supported
by available evidence. It is a very comforting thought, but at present without
proof of its correctness. An angel may be a guardian angel though he come only
as assigned to give us special help. In fact, the constant presence of the
Holy Ghost would seem to make such a constant, angelic companionship
unnecessary.
So, until further knowledge is obtained, we may say that angels may be
sent to guard us according to our need; but we cannot say with certainty that
there is a special guardian angel, to be with every person constantly.
7. WHERE ARE THE LOST TRIBES OF ISRAEL?
In the field of theological-historical speculation, few themes have been
more assiduously theorized about than the location of the lost tribes of
Israel. The voluminous literature concerning the subject "proves" that the
tribes may be in any land under the sun, according to the theory accepted. In
the restored Church, several books on the subject, presenting different views,
have been written by thoughtful, honest men. Fortunately, so far as human
happiness here or hereafter is concerned, it matters not a whit where they are
located. Unfortunately, some brethren have entangled the subject with the
theology of the gospel to their own discomfiture.
Throughout its long history as one nation, the Hebrews had been in almost
continuous warfare with neighboring peoples, and indeed the people of the
valley of the Euphrates of the east, and of Egypt on the south and west,
mighty nations, had paid their warlike respects to the children of Abraham.
Wars and warfare form a large part of the history of united Israel. Only under
David and Solomon was the kingdom made into an empire strong enough to dictate
terms to weaker neighbors and engender wholesome respect among larger powers.
After the death of Solomon, the divided kingdoms, divided also in
strength, were subject to similar warfare. Invasion followed invasion; the
larger powers to the east, viewing Palestine as a strategically important
corridor to Egypt, descended, with powerful armies, upon the now petty
kingdoms. The southern kingdom of Judah and the northern kingdom of Israel
became little more than vassals to Babylonian powers.
Following the practice of the times, the victors carried large numbers of
the vanquished people into captivity, to serve as slaves, craftsmen, builders,
or even statesmen, according to their gifts and talents. There were many such
captivities from among the people of Israel.
The captivity connected with the lost tribes is mentioned in 2 Kings
17:6: "In the ninth year of Hoshea the king of
Assyria took Samaria, and carried Israel away into Assyria, and settled
them in Halah and in Habor, by the river of Gozan, and in the cities of the
Medes." A similar statement is made in 1 Chronicles 5:26. That is all we hear
of them. From that time they are literally lost to history, except for a
passage in the Apocrypha, II Esdras, 13:40-47:
Those are the ten tribes, which were carried away prisoners out
of their own land, in the time of Osea the King, whom Salmanasar the
King of Assyria led away captive, and he carried them over the
waters, and so they came into another land. But they took this
counsel among themselves, that they would leave the multitude of the
heathen, and go forth into a further country, where never mankind
dwelt, that they might there keep statutes, which they never kept in
their own land. And they entered into Euphrates by the narrow
passages of the river. For the Most High then showed signs for them,
an held still the flood, till they were passed over. For through
that country there was a great way to go, namely of a year and a
half: and the same region is called Arsareth. Then they dwelt there
until the latter time; and now when they shall begin to come, the
Highest shall stay the springs of the stream again, that they may go
through.
Many fantastic theories have been set up concerning the location of the
lost tribes. One declares, for example, that in the northern countries are
vast subterranean caverns in which the lost tribes live and prosper, awaiting
the day of their return. Another, by diagram and argument, suggests that a
secondary small planet is attached at the north pole, to the earth by a narrow
neck and that the lost tribes live there. (Dalton, The Key to This Earth)
Others, even more unacceptable, are in circulation.
The view most commonly held by members of the Church is that a body of
Israelites are actually living in some unknown place on earth, probably in the
north. In support of this opinion are the common knowledge that the earth is
not yet fully explored; and also numerous scriptural references to a gathering
of Israel from the north countries. Jeremiah speaks of the house of Israel
coming "out of the north country." (Jeremiah 3:18; 23:8; 31:8-11; Hosea 1:11)
In the Book of Mormon, also, there are references to Israel coming out of the
north in the latter days. Ether prophesies of those "who were scattered and
gathered in from the four quarters of the earth, and from the north
countries." In modern revelation the north countries are mentioned in
connection with the restoration of the ten tribes. "They who are in the north
countries shall come in remembrance before the Lord; and their prophets shall
hear his voice, and shall no longer stay themselves; and they shall smite the
rocks, and the ice shall flow down at their presence." (D. & C. 133:26)
Moreover, in the Kirtland Temple, Moses appeared to Joseph Smith and Oliver
Cowdery and "committed unto us the keys of the leading of the ten tribes from
the land of the north." (D. & C. 110:11)
Another view held by many is that the lost tribes are in the northern
part of the earth, thus fulfilling that scriptural requirement but not
necessarily in one body. In support are quoted the many references in
scripture to the gathering of Israel from the four corners of the earth and
the isles of the sea. Further than that, while north countries are mentioned,
nowhere is it specifically stated that the lost tribes are in one body apart
from other peoples. It is contended that the wandering Israelitish tribes
actually settled in northern Europe and Asia, and throughout the centuries
mingled with the people there, until the blood of Israel runs strong among the
northern peoples. Thus is explained the relatively ready acceptance of the
gospel by the British, Scandinavian, and German peoples. Those who hold this
view feel that prophecy has been literally fulfilled by the gathering of
Latter-day Saints from Northern Europe to the Church in Western America. The
notable British-Israel movement is built upon such a dispersion of the lost
tribes. (Stephen Malan, The Ten Tribes)
A third view attempts to reconcile the two preceding ones. We are
reminded that historically and prophetically it is well known that Israel has
been scattered among the nations. By removal from the Holy Land through
successive captivities, and voluntary migrations, often due to persecution,
and by intermarriage with other races, the blood of Israel is now found in
almost every land and among every people. The ancient writers spoke of "the
twelve tribes which are scattered abroad." It is suggested that on the
northward march of the lost tribes, many fell from the company, remained at
various points of the journey, there became mixed with the people living
there, until today, along the line of exodus, the blood of Israel may be
found. It is further suggested that a part of the ten tribes may be somewhere
in seclusion, but also that their blood may be among the nations through which
they passed on their long migration, thousands of miles if they reached the
arctic regions. (George Reynolds, Are We of Israel? Allen H. Godbey, The Lost
Tribes, a Myth)
The Church of Jesus Christ of Latter-day Saints believes in the
restoration of the ten tribes; and that it is a part of the mission of the
Church to gather scattered Israel into the fold of truth. It knows that
throughout the ages, under the wise economy of the Lord, the blood of Israel,
most susceptible to gospel truth, has been mingled with all nations. The
scattering of Israel is a frequent theme of writers of the Bible. So firm is
this belief that the Latter-day Saints, for over a hundred years, at great
sacrifices of money, energy, and life itself, have gone out over the earth to
preach the restored gospel, and bring all men into the house of Israel.
The question concerning the location of the lost tribes, of itself
unimportant, is interesting in showing how such matters are allowed to occupy
men's time and tempers, in a day that calls for helpful action among those who
are within our reach. Time will reveal the whereabouts of the lost tribes. It
is our concern to help fulfil the plan of God, by eager daily service.
Goldschmidt, The Material Basis of Evolution, Yale University Press,
1940. Willis, The Course of Evolution, Macmillan Company, 1940. Such
independent appearances to be the result of processes which are very simple.
"If life phenomena were not based on very simple principles, no organism could
exist." Such views would have been heretical two generations ago.
Hebrews 11:1, as rendered by Joseph Smith, Jr., the Seer, Holy
Scriptures, Inspired Revision.
See Pearl of Great Price, Moses 5:6-9, 58, 59; 6:7, 64-68.
See D. & C. 88:78-80, 118; 90:15.
Teachings of the Prophet Joseph Smith, p. 370.
D. & C. 76:58.
Ibid., 132:20.
D. & C. 121:32.
Journal of Discourses, 150.
Teachings of the Prophet Joseph Smith, p. 158.
Ibid., 167-68.
This revelation was given before the organization of the First Presidency
and the calling of the Twelve Apostles. At this time the head of the Church
was called the, First Elder.
D. & C. 124:28, 39, 41-42.
History of the Church, Volume 5:1.
The real problem of evolution has been well stated by H. F. Osborne: "The
Greeks left the later world fact to face with the problem of causation in
three forms: first, whether intelligent design is constantly operating in
Nature; second, whether Nature is under the operation of natural causes
originally implanted by Intelligent Design; and third, whether Nature is under
the operation of natural causes due from the beginning to the laws of chance,
and containing no evidences of design, even in their origin." (From the Greeks
to Darwin) Latter-day Saints accept the first of these alternatives. Evolution
then is but a part of the "intelligent design constantly operating in nature."
The intelligence operating in Nature is left free to use other means of
carrying out its purposes.
Read The Improvement Era, July 1939 issue.
Most of the quotations were assembled by Arthur I. Brown, M.D. in his
pamphlet, Must Young People Believe in Evolution?
Clark Wissler, The Case Against Evolution, p. 344.
Vernon Kellogg, Darwinism Today, p. 5.
L. T. More, The Dogma of Evolution, p. 194.
Arthur I. Brown, Must Young People Believe in Evolution?, p. 11.
Ibid, p. 11.
Douglas Dewar, Difficulties of the Evolution Theory, p. 91.
David Starr Jordan, Science, October 22, 1922, p. 448.
Sir Ambrose Fleming, Evolution or Creation?, p. 75
T. H. Morgan, Evolution and Adaptation, p. 83.
Arthur I. Brown, op. cit., p. 17.
Adam Sedgwick, Darwinism and Modern Science, p. 174.
Sir Arthur Keith, The Human Body.
Herbert Spencer, Illustrations of Universal Progress, p. 376.
Major E. C. Wren, Evolution Fact or Fiction?, pp. 93-94.
Ibid., pp. 91-92.
Ibid., p. 89.
D. & C. 132:19, 20.
D. & C. 4:7.
Discourses of Brigham Young, p. 87.
See Discourses of Brigham Young, 1941 edition, p. 90.
Ibid., p. 95.
John 11:25.
Moses 1:39.
See D.& C. 132:19-20.
See John A. Widtsoe, Discourses of Brigham Young, p. 378; also Joseph F.
Smith, Gospel Doctrine, p. 432.
D. & C. 76.
Joseph Fielding Smith, Teachings of the Prophet Joseph Smith, p. 301. See
also D. & C. 132:19-20.
For the story of the "Fall" read Genesis, chapter 2; Moses, chapters 3-5.
Discourses of Wilford Woodruff, p. 20.
History of the Church, 1:245.
D. & C. 76:111.
See 1 Corinthians, 15:40-41.
D. & C. 76:89.
Ibid., 76:86-87.
Discourses of Brigham Young, 383.
D. & C. 131:1.
Ibid., 132:20.
Ibid. 19:11-12.
D. & C. 19:1-15.
Ibid., 19:3.
See Ibid., 19:5-12.
D. & C. 4.
Ibid., 50:40.
Ibid., 93:53 (see also 88:79).
Teachings of the Prophet Joseph Smith, p. 217
D. & C. 93:36.
Ibid., 93:28
Ibid., 50:24.
See also Taylor, John, The Gospel Kingdom, pp. 270-271.
The Gospel Kingdom, edited by G. Homer Durham, p. 129.
Gospel Doctrine, p. 173 (first to fourth editions); 239 (fifth edition
ff.)
See Documentary History of the Church, vol. 1, pp. 60-61.
D. & C. 84:33-40.
G. Homer Durham, The Discourses of Wilford Woodruff, pp. 79, 80.
D. & C. 84:41.
D.H.C., II:248.
D. & C. 124.
D. & C. 124:127.
D.H.C. VII:621-623.
Journal History, 6 April 1848.
D.H.C. III:168 and The Gospel Kingdom, p. 188.
Ibid., III:379.
The Gospel Kingdom, (John Taylor), pp. 182-194, G. Homer Durham, Ed.
Discourses of Brigham Young, p. 199.
1 Kings, chapter 8; II Chronicles, chapter 6.
Nauvoo Temple, Journal History, 1846. April 30, p. 1; St. George, Journal
History, April 6, 1877; Logan, Millennial Star, 46:386; Manti, ibid., 50:385;
Salt Lake, Contributor, 14:292; Hawaiian, The Improvement Era 23:281; Alberta,
ibid., 26:1075; Arizona, Liahona, 25:245; Idaho Falls, The Improvement Era,
48:562.
Daniel H. Wells, Byrant S. Hinckley, p. 323.
Discourses of Wilford Woodruff, p. 174.
For further study see Sperry and Van Wagoner, "The Inspired Revision of
the Bible." The Improvement Era, Vol. 43, pp. 206, 270, 336, 408, 472, 536;
April to September, 1940; also R. Etzenhouser, The Three Bibles.
Genesis 14:18-20; Hebrews 7:1-6.
Psalm 110:4; Hebrews 5:6, 10; 6:20; 7:7-21.
Hebrews 7:3.
Holy Scriptures, Hebrews 7:3.
Journal of Discourses 19:60.
Wright, Indian Masonry, p. 116, quoted by McGavin, Mormonism and Masonry,
p. 11.
Lucy Mack Smith, History of the Prophet Joseph, 1902, p. 84.
Juvenile Instructor, 27:172.
Lucy Mack Smith, op. cit., 1902, p. 24.
Ibid., 1902, p. 91.
B. H. Roberts, Comprehensive History of the Church, 1:129.
History of the Church, 1902, 1:28.
Orson Pratt, Remarkable Visions, p. 1.
E. D. Howe, Mormonism Unveiled, 1834, p. 290.
Francis W. Kirkham, A New Witness for Christ in America, 1947, p. 299.
Dictionary.
Mrs. Clark's Concordance.
The Nation, September 12, 1912.
H. L. Mencken, The American Language, p. 4.
Joseph Smith always referred to the plan as the law of Consecration and
Stewardship, whereas the Utah experiments established under the direction of
Brigham Young were known as the United Order. For a discussion of differences
between the two in principle and practice see Priesthood and Church Welfare
pp. 126-131. In the present instance, "United order" is used as the popular
term for the original plan of Consecration and Stewardship.
Before 1890 there are no records showing the number of polygamists in the
Church. In 1890 it was found by careful survey that there were in the Church
2,451 men with more than one wife. At that time the Church membership was
approximately 172,754 individuals. The men living in polygamy in 1890 were
therefore 1.4 percent of the total Church population. (Proceedings before the
Committee on Privileges and Elections of the United States Senate in the
batter of the Protests Against the Right of Reed Smoot, a Senator from the
State of Utah, to hold his seat, Vol. 1, pp. 38, 320-324). The Utah
Commission, though distinctly unfriendly to the Church in its presentation and
using only population estimates, practically confirms the above percentage for
1880. (Report for 1887, pp. 11, 12.) Probably, the reliable records for 1890
represent the general conditions in the years that polygamy was practiced.
Genesis 11:31.
Pearl of Great Price: Abraham 1:5-7.
Ibid. 1:5-15.
Genesis 12:2-3.
See Pearl of Great Price: Abraham 1:1-4.
Doctrine and Covenants 84:14-16; 27:10; 85:3.
Genesis 15:17-19.
See the first chapters in the Pearl of Great Price: Abraham.
Abraham 2:8-10.
Joseph Fielding Smith, Teachings of the Prophet Joseph Smith, p. 150.
See Discourses of Brigham Young, pp. 41-42.